ON ST. LEONARD, CONFESSOR, OF NOBLAT,
IN THE SIXTH CENTURY?
PRELIMINARY COMMENTARY
Leonard, confessor, of Noblat. (S.)
BY A. P.
§1. Of the history of St. Leonard.
[1] The saint, from the eleventh century most celebrated What has often been observed in the case of certain saints, that the more illustrious the cult, whether ecclesiastical or popular, with which they were honoured, the more obscure was the history of their deeds, I do not know but that this must be said to apply to St. Leonard more than to most others. For that his name was most celebrated is shown sufficiently and more than sufficiently both by the very many copies of his Life which are preserved in manuscript in many libraries, and especially by the innumerable sacred buildings dedicated to him in all of western Europe. But he who is said to have lived in the sixth century scarcely began before the eleventh century to enjoy a wider fame. For all the ancient martyrologies are silent about him, while in certain interpolated copies of Bede-Florus, of Ado, of Usuard, of Wandalbert, his name was inserted scarcely in the tenth century [Only two are adduced, namely copy B of Bede-Florus (Acta Sanctorum, March vol. II, p. XXXVIII), which they judged written "about the tenth century" (ibid., Nov. vol. II, 1, p. XXIV), and the likewise interpolated copy of Wandalbert edited by L. F. I. de la Barre (L. d'Achery, Spicilegium, 2nd ed., vol. II, p. 55; P. L., vol. CXXI, col. 617), which was written in the tenth century (cf. MG., Poetae Latini vol. II, p. 568, cod. Paris, 5251). But in copy B of Bede-Florus, that is in the Barberini codex lat. 646 (formerly XIV. 19), which was written in the tenth/eleventh century, at the 6th day of November the name of Leonard was written in by a much more recent hand.], several times in the eleventh, and more often afterward; which in the more recent martyrologies
or calendars appears frequently [And indeed scarcely anywhere but at the 6th day of November, at which he is also commended in the Roman Martyrology.]. It seems therefore that before the eleventh century Leonard was scarcely known outside that village of the district of Limoges which is said to have been once called Noblat, but afterward from the holy man, whose body rested there, received the name of Saint Leonard and still retains it (Saint-Leonard, dép. Haute-Vienne, arr. Limoges).
[2] The Life not before the years 1021 – 1028 That St. Leonard was illustrious there by miracles, Ademar of Chabannes was the first of all to report: "At that time" (that is, about the year 1017, at the very time when the relics of St. Leonard were carried in solemn procession to Saint-Jean-d'Angély, as we know from Book I of the miracles, chapter 6) "St. Leonard the confessor in the Limousin and St. Antoninus the martyr in the Cahors region were flashing with miracles, and peoples flocked there from all sides" [Ademar, History II, 56 (MG., Scriptores vol. IV, p. 142). The same in a certain sermon on the translation of St. Martial (cf. Arbellot, Vie de S. Léonard, Paris, 1863, p. 117, note 1) reports that in the year 832, while the dedication of the church of Saint Saviour was taking place at Limoges, certain persons were warned in a nocturnal vision to say to the bishop of Limoges: "Other bodies of saints from various places of Aquitaine have been brought for the dedication of the Lord's temple …; and why have you not ordered the body of the blessed Leonard to be brought there from nearby?" Although these things may be true, I should by no means call them certain, since neither is Ademar's reliability great, and he was removed from the events he reports in this place by a space of more than 160 years.]. But the saint's late fame in a short time grew to an immense degree, chiefly, as may be conjectured, through the efforts of Jordan, a man of great nobility and simplicity, who at this very time, in the year 1021, from provost of the church of Saint Leonard was elected bishop of Limoges Ademar, History II, 57 (MG., place cited).. He certainly, since he was little instructed in the deeds of his own house's saint, appealed even to outsiders with earnest prayers to send him a booklet on his life, if they had or could find one. So there wrote, at his bidding, Hildegar of Chartres, at that time schoolmaster of Poitiers [Cf. B. Hauréau, in Mémoires de l'Institut national de France, Académie des inscriptions, vol. XXXI, 2 (1884), p. 64 – 77.], to his master Fulbert, bishop of Chartres († 1028): "Jordan also, bishop of Limoges, for whom you once furnished your vote before the archbishop of Bourges, sending you very many greetings, humbly asks that you send him the Life of St. Leonard, who rests, as they say, in his bishopric; if you can find it anywhere, you may fairly say that this has been put out at interest" P. L., vol. CXLI, col. 273.. From this passage the distinguished Bruno Krusch rightly gathers MG., Scriptores rerum Merovingicarum vol. III, p. 394. that a Life of this kind was preserved in the libraries neither of the church of Limoges nor of Saint-Léonard in the years 1021 – 1028, and he thinks it not unlikely that it did not then exist at all. The same was judged by the learned men who have written on this matter, very nearly all [Otherwise Arbellot, Vie de S. Léonard, p. 240 – 42, resting on empty arguments. Oroux for his part (Histoire de la vie … de S. Léonard, Paris, 1760, pp. IX – XI, XVI – XIX), although he confesses that the Life BHL. 4862 was written in the eleventh century, nevertheless satisfied himself on slight grounds that some more ancient Life existed.], among whom Rivet Histoire littéraire de la France, vol. VII, p. 339 – 40. and the distinguished G. Kurth Clovis (Tours, 1896), p. 604 – 605; 2nd ed. (Paris, 1901), vol. II, p. 259..
[3] yet composed not long after the year 1030, What Fulbert replied has not been handed down to memory. But we suppose that Jordan, frustrated in his hope, saw to it [What some have imagined, that the Life was composed by Jordan himself (so for example Oroux, work cited, p. XVI), is recommended by no reason at all. On the contrary, they have with more probability, though not certainly, gathered that the Life was written before the council of Limoges of the year 1031, from the fact that in it St. Martial is honoured with the name of bishop only, not of apostle (cf. Oroux, p. x; Arbellot, p. 240).] that a Life of St. Leonard should be written (BHL. 4862), which has come down to us in a good many codices, of which however none is older than the eleventh century [That the Monte Cassino codex 117 was written in the eleventh/twelfth century, not however "at the beginning of the eleventh century or even at the end of the tenth" (Bibliotheca Casinensis, vol. III, p. 59), is sufficiently shown by the forms of the letters (see a specimen of them ibid., at p. 54).], a few seem to have been written in the first part of that same century, many were copied in the eleventh/twelfth and in the twelfth century. For no hearing should be given to F. Arbellot of blessed memory, who would have it that this Life was composed in the seventh or eighth century Work cited, p. 32, p. 48 note 3; p. 55 note 2; pp. 115 – 16, 239 – 42., for this sole reason adduced, that the writer of the Life testifies in the last chapter that in the church which Leonard had built and in which his body is buried (or had been buried) divine miracles take place; and since in the time of the emperor Louis the Pious that holy body was translated from this church into another and more ample building, Arbellot and those who followed him gather from this that the Life was composed at least before the age of Louis the Pious. In which they seem to have erred altogether. For in the first chapter of the booklet on the miracles of St. Leonard (BHL. 4863), the only ancient monument in which that translation into the new church is narrated, the time at which the translation took place is by no means indicated; and that it happened in the time of Louis the Pious they have arrived at by a certain conjecture, but by no sure document [Arbellot, work cited, p. 55: "Quant à cette première basilique, on la rapporte communément au IXe siècle et au règne de Louis le Pieux, qui est appelé, dans quelques anciennes chartes" [As for this first basilica, it is commonly referred to the ninth century and to the reign of Louis the Pious, who is called, in certain old charters] of whose age and authority they have never spoken more distinctly "fondateur de l'église Saint-Léonard, sans doute à cause des largesses qu'il fit pour cette construction" [founder of the church of Saint-Léonard, doubtless because of the bounties he gave for this construction]; and elsewhere (p. 116): "D'anciens mémoires, cités par le P. Bernardin" Old memoirs, cited by Fr. Bernardin [Bernardin de Tous les Saints, La Vie et les miracles du grand saint Léonard, Limoges, 1681, p. 236] "lui attribuaient" attributed to him to Louis the Pious "la construction de l'église et la fondation du clocher" the construction of the church and the founding of the bell-tower … "Et de tout ceci", says the Bernardin cited (work cited, p. 285), "fait foi un vieux mémorial trouvé dans les légendes de l'église du même saint en la ville de Noblac" ["And of all this", … "an old memorial found in the legends of the church of the same saint in the town of Noblat bears witness"]. How little definite these things are, everyone sees.]. Indeed the church that now survives in the village of Saint-Léonard began to be built not in the ninth century but in the eleventh century itself Arbellot, places cited.. But to the eleventh century are also said to belong both the part that survives of the marble sarcophagus in which the body of St. Leonard was enclosed Arbellot, work cited, p. 120, note 2. and the most ancient inscription that has been found, inscribed on the chest of the relics [Ibid., pp. 124, 142; X. Barbier de Montault, in Congrès archéologique de France, vol. XLVII (1881), p. 269 – 270.]:
† HIC REQUIESCIT CINEREM SCI
LEONARDI C(O)NFESSOR DNI † Here rests the ash of St. Leonard, confessor of the Lord.
And certainly we should not find it hard to believe that at this very time, in which St. Leonard began more to flash with miracles, both finer church buildings were constructed and an elevation or translation of the holy patron's relics took place. But that this was the first translation of the holy body, there is no reason for me either to affirm or to deny.
[4] the first book of miracles being added, Further, not only that first chapter (BHL. 4863), but the whole book of miracles (BHL. 4863 – 4871) was written by the same man who composed the Life; which is rightly gathered from the similarity of style, but most of all from the rhythmic prose, which is observed in the same way in both. Further, since in chapter 6 of the Miracles (BHL. 4868) the writer has mentioned William the Great, duke of Aquitaine († 1030) as already dead, it follows that the Life was not published before the year 1030 [Against this opinion the fact seems to speak that the Life of St. Leonard is present in the Monte Cassino codex 111, which they say was written in the year 1023 (cf. Bibliotheca Casinensis, vol. III, p. 23). But that the codex was written at the end of the eleventh or even in the twelfth century is readily recognized from the forms of the letters, and it is certainly shown to be later than the year 1023 by the poems of Peter Damian which are copied in it by the first hand (p. 190); nor does there seem to have been any other reason why they said it was written in the year 1023, except that they thought this to be the codex of Forty Homilies which Abbot Theobald had ordered to be written in the second year of his ordination (that is, in the year 1023); but codex 111 contains not 40 homilies, but about 70, and besides these sermons and other booklets to the number of about 90.]. is of no authority; With this opinion it agrees very well that the writer, after the manner of that age, both in the Life and in the Miracles adorned the end of his clauses with rhyming syllables. And on this ground alone, that it was written at so recent a time, that this Life is of very slight weight both the matter itself cries out, and our predecessor S. Dyck has rightly warned Acta Sanctorum, Oct. vol. VII, p. 46, no. 5.. Which is gathered still more from the fact that the booklet is so stuffed with absurd and empty little stories that a most learned judge, though not always very severe in judging hagiographical booklets, warned that the whole little work must very nearly be reckoned among fables Kurth, Clovis, places cited; see also Krusch, work cited, p. 395..
[5] nor elsewhere of the saint's deeds But since the other hagiographical monuments that were written about the life of St. Leonard [Vincent of Beauvais, Speculum historiale, XXII, 11, 12; Legenda aurea, ch. 155 (elsewhere 150), §1 – 5; Peter de Natalibus, Catalogus SS., X, 29. The legend written in German verse, edited by Fr. K. Köpke. Das Passional. Eine Legenden-Sammlung des dreizehnten Jahrhundert (= Bibliothek der gesammten deutschen National-Literatur,
XXXII, 1852), p. 557 – 62 (Inc. "Leonardus hiez einer, Ein guter man, ein reiner" There was one named Leonard, a good man, a pure one); the French legend composed by a certain presbyter Roger de Longastre in the thirteenth or fourteenth century, on which see Paul Meyer, Notice sur trois légendiers français attribués à Jean Belet, in Notices et extraits des manuscrits, vol. XXXVI, 2 (1901), p. 451 – 53; cf. the same in Romania, vol. XXXIV (1905), p. 30 – 31; the Italian legend (Inc. "Il beato messer sancto Leonardo nel tempo di Nastasio imperadore" The blessed lord St. Leonard, in the time of the emperor Anastasius), which is read in the Florentine manuscript Medic. plut. 89 sup., cod. 101, of the fourteenth century, fol. 14 – 23v. Older than these, although later than the booklet BHL. 4862, was the Life which Roboas, deacon of Monte Cassino, is said to have written. For so Peter the Deacon, in the Book on the illustrious men of Monte Cassino, ch. 42 (P. L., vol. CLXXIII, col. 1045): "Roboas the deacon, received as a little child at Cassino by Abbot Girard (1111 – 1123), wrote at the request of certain of his friends sermons on the festivals of the whole year and a Life of the holy confessor of Christ Leonard." Whether he wrote it or transcribed it, I cannot determine. Certainly no copy of the Life written by Roboas has yet been found, which we have sought in vain even in the Monte Cassino library itself (we found one codex 390, written by a hand of the advanced twelfth century, in which are copied sermons of a certain monk, whom they have suspected to be "perhaps" Roboas, deacon of Monte Cassino; but there is not even a word in them about St. Leonard). On the other hand, far more recent than the booklet BHL. 4862 is a certain Life of St. Leonard, confessor of Vandœuvre or Corbigny (cf. Analecta Bollandiana, vol. XXIV, p. 86, note 1), in which the writer has mixed with the deeds of this saint certain things taken from the Life of the like-named confessor of Noblat (BHL. 4862, which were nowhere else handed down about the man of Vandœuvre (cf. BHL. 4859 – 4861), for example that Leonard of Vandœuvre was the brother of St. Lifardus, that he embraced the monastic life in the monastery of Micy under Abbot St. Maximinus, that he for some time associated with St. Remigius, bishop of Reims, and others. But this wonder also happened, that conversely certain more recent writers incautiously transferred from that other Life of St. Leonard of Vandœuvre to Leonard of Noblat certain things which were proper to the saint of the same name.], are both later in time and took from the Life BHL. 4862 – 4871 all that they state, while in other historical documents older than the eleventh or twelfth century Leonard is not even named, it thence comes about that we have nothing at hand by which to discern whether what the writer of the Life brings forward concerning St. Leonard he made up entirely himself, or whether he at least consigned some of it to writing as handed down by popular report. Further, even with the removal of those things that any skilled man will at once observe to smack of fable, the rest, very nearly all, I should indeed not call false, but neither should I pronounce it certainly true, that is, proved by just arguments. Of this kind are: that St. Leonard lived in the time of King Clovis I, that he led the monastic life in the monastery of Micy under Abbot Maximinus, that St. Lifardus, abbot of Meung, was his brother. For although these things seem more credible than the others, yet who would not at once understand that in this matter the authority is altogether light of a writer who is removed by about five hundred years from the times of Clovis, that doubtful is the report which after so long a time was at last consigned to writing [Nor yet was it enough for certain more recent praisers of St. Leonard to accept readily whatever had been brought forward by the writer of the Life; rather they even heaped fables upon fables and licentiously devised a good many things, with no witness, for example that Leonard's father was Rigomerus or Ligomerus, count of Le Mans, and his mother a certain kinswoman of St. Remigius, archbishop of Reims; that Leonard with his brother Lifardus accompanied King Clovis in the war against the Alamanni in the year 496 and stood by him in that most famous battle "at Tolbiac"; that both were baptized together with the king shortly afterward; in short, that Leonard once received from an angel appearing to him those lily flowers which were to be painted on the royal arms of the Franks! Would anyone now be surprised that writers of this kind fill more than two hundred little pages with the narrative of Leonard's deeds alone? See for example Bernardin de Tous les Saints, work cited, p. 1 – 222. Their dreams even Oroux rejects, and he openly professes that he will adduce their inventions only in order to refute them (work cited, p. XII – XIII; cf. p. 3, note 2; p. 16 – 17). I shall add one thing by which it will be manifest that it was not only Leonard's fellow citizens who devised many fables about him. At Mascali, which is a town of the province of Catania in Sicily, the inhabitants glory not only in that they possess notable relics, namely part of the arm of the holy confessor, but also in that it came about by a miracle that St. Leonard visited their city. For when, they say, the ship in which the saint was sailing for Gaul was being carried past the coast of Sicily not far from Mascali, it stopped so immovably that Leonard was forced to go to the shore and visit the nearby town! This wondrous Sicilian fable we were taught by the distinguished Antonio Pasta, of the Salesian Congregation.]. anything worthy of belief has been handed down. All will therefore judge that it is not the part of a prudent man, from a booklet written at a late age and stuffed with fables, to remove and reject the plain fables, while receiving the rest as worthy of belief. It remains further, until some more ancient and weighty document is found, — something which however I should scarcely hope for, — by which we might be taught even a few sure things about St. Leonard, that the faithful continue with devout souls to pay the cult that has long been accustomed to be given to the holy man and which we have attested in written monuments at least from the eleventh century, but that they should not take it ill that they are ignorant of the very history of their holy patron.
[6] This very Life was undertaken to be set forth in many words by This the clerics of Noblat seem to have taken ill. For although they had in writing that Life of their holy patron, which someone of their own, as is to be believed, had composed in some manner before the middle of the eleventh century, yet they were by no means satisfied with this booklet. Indeed, when at the beginning of the twelfth century Waleramnus, bishop of Naumburg, came to visit them [Cf. BHL. 4874, ch. 19: "Men of Noblat, … you fed the prophet and gave him clothing"; BHL. 4872: "as we have learned from the living voice of the brothers" (of Noblat).], he heard the "brothers" themselves asserting that in the times of St. Leonard the heretical perversity had so gained strength that the saint's glorious works "were utterly abolished or defamed by sinister interpretation"; and that after the saint's death, by the crime of envious men, who desired his memory to be utterly removed from the earth, it came about that his Life, wherever it could be found, was burned. These things, which they had devised for their own solace by devout conjectures, but which will gain no prudent man's belief, are reported by Waleramnus himself in the letter which he sent to a certain most serene matron, Gertrude by name, on the praises of St. Leonard (BHL. 4872), with which Gertrude he had shared the saint's relics [BHL. 4872: "because I have shared with you of the relics of this wonderful saint."]. When we wished to reprint this letter here after Martène, as one furnishing a certain outstanding testimony on the public cult of St. Leonard, from the single copy so far found, from a codex, I mean, of the twelfth century, which was formerly of the monastery of Abdinghof N. 64, but is now of the cathedral church of Trier 62, we observed not without wonder that to this letter, as to a kind of prologue, there were immediately joined both a certain beginning of a Life of St. Leonard and three miracles of the same saint. And that Life indeed differs in no way from the Life BHL. 4862 in the things narrated, but in words it is very different, as one that expounds those things at length with an empty circuit of sentences and with commonplaces; whence it comes about that, although in the Trier codex it fills more than nine little pages, it nevertheless does not advance beyond the first chapters of the Life BHL. 4862; that the rest of the fuller Life was either never written or was certainly passed over by the copyist is clear from the fact that it now ends at the beginning of folio 61, and that the rest of that folio has remained empty. Waleramnus, bishop of Naumburg, Now that that fuller Life was composed entire by Bishop Waleramnus, or at least was begun to be composed, although it can be shown by no sure argument, nevertheless seems supremely likely. together with three more recent miracles; And I should believe that by him also were written the three miracles which are appended in the Trier codex and are narrated in the same manner, in many words, I mean, and in a not dissimilar style. In the letter, indeed, which he gave to Gertrude, after he had extolled in general the very many miracles of St. Leonard, Waleramnus by name mentions two, that is, how through St. Leonard Bohemond from the captivity of the pagans and the English king from the tyranny of his brother fully recovered their power. The story of that English king is neither to be read in the Trier codex, nor have I found it narrated elsewhere; but the liberation of Bohemond is narrated in the last of the three miracles of which we spoke; and the writer of the first miracle teaches that he came to Noblat, when he says: "Of this sign the witnesses are still the soldiers themselves … there testify also the clerics and clients of St. Leonard, of whom, being present, I most diligently and thoroughly inquired the whole matter"; which things fit Waleramnus most aptly.
[7] which we have narrated otherwise in the other book of miracles, But a certain doubt is brought in by a longer booklet on the miracles of St. Leonard (BHL. 4873 – 4879), which is read in codices written in the twelfth century and is said to have been written by the same Waleramnus. Whose chapter II (BHL. 4874) in the Paris codex Bibl. Nat. lat. 5347, of the twelfth century, is attributed to Waleramnus: "Here begins the writing of Galerannus (i) the bishop on the miracle of Bohemond"; with which seven little verses that follow the narrative seem to agree. Now from the connection of this chapter with the argument of the rest and from the similarity of the manner of writing they have supposed that it can rightly be gathered that the same Waleramnus is the writer of the other chapters as well Cf. Catalogus Latinus Parisiensis, vol. II, p. 274 – 75.. With whom I cannot fully agree, nor should I dare firmly to assert that Waleramnus composed even that chapter on Bohemond. For it is likely that the heading "Here begins the writing of Galerannus …" was prefixed to the narrative by I know not what copyist or rubricator, not however by the writer himself; but whether from sure knowledge of the matter
it was inserted, or taken merely by conjecture from those little verses of which we spoke, is by no means clear [Nothing can be gathered in this matter from the words of Geoffrey, prior of Vigeois, in his Chronicle, ch. 33 (Labbe, Nova bibliotheca manuscriptorum, vol. II, p. 237): "Bohemond at that time.. But because Bishop Galtandus described this miracle more fully…" Which is manifest for this reason, that, since Geoffrey became a monk after the middle of the twelfth century in the very abbey of Saint Martial of Limoges, to which the Paris codex Bibl. Nat. lat. 5347 once belonged, it could very well have happened that he took from that codex what he hands down about Waleramnus.]. In these little verses moreover Waleramnus is said not to have written or copied out that chapter or the sign of Bohemond, but to have transcribed it. But who would not see that it could very well have happened that the bishop, after he had been refreshed by the clerics of Noblat with food and clothing, moved by a soul devout toward St. Leonard and grateful toward the clerics, should transcribe on parchment that miracle as a kind of monument of his journey, which Waleramnus partly transcribed indeed with his own hand, little verses being appended? But even if it were established that chapter II was composed by Waleramnus, someone might indeed probably gather from this that to the same writer are owed chapter I and perhaps also chapter III, which by several very slight indications and by a certain similarity of speech may seem joined with chapter II; but not the other chapters, which I should believe were gradually added by the clerics of Noblat in the course of the twelfth century. Certainly chapter III was not written by these clerics, but by some man, — Waleramnus or another, — who had come to Noblat and had received testimony from them on the things he narrates: "For the clerics of Noblat assert that they learned thus from the same man who had been captured…" And whereas, with no closing formula interposed, indeed with express words by which the transition is made from one thing to another [Ch. II (BHL. 4874): "At that same time also…" Ch. III (BHL. 4875): "Besides, another thing happened…"], the first three chapters follow one upon another continuously, on the contrary after chapters III, IV, V, VI there is read the solemn formula with which booklets are accustomed to be closed, so that it is permissible to conjecture that each of the last four chapters IV – VII was added by a separate writer.
[8] but by no means composed, Whoever weighs these things and reads what comes concerning St. Leonard in the Trier codex after the letter of Waleramnus will, I know not but that, explain the whole matter with me thus: that Waleramnus, while he was staying at Noblat, transcribed for himself both the Life BHL. 4862 and other things, and certainly those miracles BHL. 4873, 4874, which were at that time already written; perhaps also left to the men of Noblat the miracle BHL. 4874, either alone or together with BHL. 4873, copied out by his own hand, with little verses added; that the same man, on returning to his homeland, made or at least began a certain more wordy recension of the Life BHL. 4862, with three chapters added, in the second and third of which he handed down the same things that are narrated in the miracles BHL. 4873 and 4874, and indeed using these very miracles as his source or exemplar; while in the first chapter he brought forward a little story which he had heard when present from the clerics of Noblat, and which afterward someone else, taught by the same clerics, and not using the writing of Waleramnus, committed to writing in the miracle BHL. 4878. For this is supremely worthy of note, that, whereas a great agreement holds both in the things narrated and also in words and sentences between those last two miracles which are read in the Trier codex and those BHL. 4873, 4874 which we shall publish from the Paris codex 5347, there is yet no similarity of words or sentences between the miracle BHL. 4878 and the first miracle of the Trier copy, and indeed between the two there is no rare or small divergence in the explanation of individual matters. Whence whatever the codex of Abdinghof, now of Trier, has preserved for us about St. Leonard, although these things are very nearly useless for the history of St. Leonard, we nevertheless do not hesitate to commit to print, both because they seem to have been written by Waleramnus, a man of no mean standing, and because it lays open, not without profit to us, the manners of the hagiographers of this time, both in other things and especially in narrating diversely the things they had received from the same witnesses. For that one tradition, even if licentiously altered, the tradition, so to speak, of Noblat, is displayed in all of these, is established by the fact that Waleramnus was taught by none other than the men of Noblat, while the other booklets on St. Leonard have no other origin. For since both the Life of the saint (BHL. 4862) and the first (BHL. 4863 – 4871) and the second booklet of miracles (BHL. 4873 – 4879) again and again have regard to the saint's sepulchre, that is, the church of Noblat, it is very nearly certain that all those documents, if not by the men of Noblat themselves, were certainly written among them and report what they were accustomed to bring forth in praise of their patron.
§ II. Of the miracles of St. Leonard.
[9] That not all the miracles are of sufficiently sure credit Now this was the chief praise, that by the merits of St. Leonard captives were rescued from their chains; on which argument turn all the chapters of both booklets of miracles, except for the individual narratives BHL. 4868 and 4879. What credit further is to be given to the writers of these miracles, whether they invented several stories of this kind by way of example, or adorned true ones to some extent, or faithfully reported only what they surely knew, is not easy to determine. Which difficulty arises chiefly from the fact that at what time the things narrated in the individual chapters happened is for the most part neither indicated by the writers nor established from elsewhere. In the first booklet, indeed, there is one matter [On the translation of the body of St. Leonard, of which ch. 1 (BHL. 4863), see above no. 3.] which it has been ascertained took place not so very long before it was committed to writing Ch. 6 (BHL. 4868); cf. above, no. 4., since they say it took place in the time of William the Great, duke of Aquitaine (990 – 1030); of the rest we know nothing. On the other hand, that the writer or writers of the second book reported things that had recently happened is manifest even from this, that copies of this book or at least of individual chapters written in the twelfth century survive, while the things narrated in the very first chapters of the book took place at the end of the eleventh century and at the beginning of the twelfth. Whence we shall more willingly give credit to the writers whenever in the other chapters too they bring forward things by which they testify that they are near in time to the matters narrated [Ch. III: "For the clerics of Noblat assert that they learned thus from the same man who had been captured." Ch. VI: "because (we report this) as those testify who, being present, saw those of whom we have proposed to speak and learned the deed from them." Ch. VII: "There was in our times…"]. And since it generally came about that those who ascribed their liberation from prison or chains to St. Leonard betook themselves to Noblat to his sepulchre to give thanks to the saint, while the miracles, as we have already pointed out, were written in this very place, the writers could without any trouble receive from those men testimony worthy of belief about what they were committing to writing. Yet it must not be denied that it could have happened that both these men and the writers of the miracles added, augmented, invented some things for adornment, whether that the praises of St. Leonard might be extolled the more, or because at every time this has been the levity or boastfulness of many, especially of those coming from afar, when they proclaim their deeds, dangers, journeys, joys.
[10] is clear from the narrative of the liberation of Bohemond alone, And that these things are not said lightly by us is shown at least from that chapter II (BHL. 4874), in which alone things are narrated for whose credit and truth, that we might be made more certain, other documents both many and weighty are available, and which exhibits a specimen of hagiographical history not unworthy of attention. That chapter was written, or rather transcribed, at Noblat by Waleramnus, bishop of Naumburg, then staying there, and therefore somewhat before the year 1111 [That this happened somewhat before Waleramnus died I should believe for this reason, that I have both proved to myself and, as I hope, made likely to the reader that the second recension of this miracle was written by him on returning to his homeland from the journey to France. This narrative of Waleramnus I neglect for the present, since, as to the sum of the matter, it is very like the narrative BHL. 4874.], in which Waleramnus died [Cf. P. Ewald, Walram von Naumburg (Bonn, 1874), p. 28; W. Schwenkenbecher in MG., Libelli de lite vol. II, p. 180.]. which for many reasons seems suspect, Now it reports things very recently done, that is, in the years 1100 – 1103, in the East: that Bohemond I, prince of Antioch, was captured by the Mohammedans in battle and thrown into prison, from which after three years he was freed by the merits of St. Leonard. These things, perhaps brought at once to the men of Noblat by the spreading of rumour [Before he himself came to Noblat (see note 3), Bohemond is reported to have sent Richard of the Principate here and through him to have directed silver fetters to the holy confessor Leonard. So Orderic Vitalis, Ecclesiastical History, book x, ch. 23 (ed. Le Prevost, vol. IV, p. 156).], I should believe became known individually and more accurately only then when Bohemond himself in the year 1106 came to the sepulchre of St. Leonard to fulfil the vow he had conceived [Cf. Orderic Vitalis, Ecclesiastical History, book XI, ch. 12 (ed. Le Prevost, vol. IV, p. 210 – 11); cf. book V, ch. 19 (ibid., vol. II, p. 448); Geoffrey of Vigeois, Chronicle, ch. 33 (Labbe, Nova bibliotheca manuscriptorum, vol. II, p. 297).]; at which time there is no doubt but that he narrated to the clerics of Noblat all that he had done and suffered. But whether the clerics, knowingly or unknowingly, did not altogether faithfully commit everything to writing, or Bohemond himself set forth some things otherwise than they had happened, it is certain that not a few things occur in this narrative which can hardly be brought into concord with the other most weighty monuments of these matters, and also cannot be excused from many manifest errors. Further, that we might indicate in a few words what seems either false or at least doubtful, we have also noted below at the individual paragraphs of this miracle the chief passages of other documents that furnish testimony different from ours. Moreover, in general, all prudent men, I suppose, will observe that the narrator gave more effort to good letters than to severe history, as one who in the manner of Livy made up long speeches of Bohemond and others,
reported the things done in the East between Christian knights and Mohammedans in a manner that would better suit the quarrels which in his time often blazed in the West among powerful men, and finally mingled in other things which he judged would serve the edification or delight of his readers.
[11] and which was afterward increased by new fables. But afterward someone or other supposed that he would better serve their delight, or certainly their edification, if in narrating the liberation of Bohemond he assigned to St. Leonard a larger and more illustrious part than the first narrator had done. For whereas the latter had reported that St. Leonard appeared in sleep both to Bohemond and to those who were holding him captive, and thus brought it about that, an agreement being reached and a fair sum of money paid, Bohemond was liberated from captivity with honour, a more recent hagiographer imagined that while Bohemond was held in chains St. Leonard appeared to him, who by making the sign of the cross broke all the chains of Bohemond and his companions, by the use of the same sign of the cross opened the doors of the prison and of the city and, the guards observing nothing, led them all back safe and sound into the region of Jerusalem. This fable, as a useful example of legendary hagiography, we shall publish together with the more ancient narrative from the one codex in which we have found it, the Roman codex of the archive of Santa Maria Maggiore, which is passional B, of the twelfth century; in which it is read at fol. 227v – 228v.
[12] [Nor are we taught by surer monuments about the liberation of Otto, hermit of Ariano] Besides those of whom report is made in these booklets of miracles, his devout praisers assert in general that very many other captives were liberated by St. Leonard [For example Waleramnus, bishop of Naumburg, in the letter to be published below; William Godel, monk of Saint Martial in the twelfth century (Arbellot, work cited, p. 313: "Special patron of captives before God, in a certain singular way he is proved by evident experiments to have been present more frequently, by merit, to those devoutly invoking him"); Robert of Auxerre († 1212) in his Chronicle (ibid., p. 314; MG., Scriptores vol. XXVI, p. 227 – 28: "Of captives … is proved", as in William Godel); Bernard Gui (Arbellot, work cited, p. 314: "For even to the present day in the west and in the east alike, most famous also and everywhere best known among the confessors, he crushes iron gates, breaks bars, bursts chains, opens prisons, uncovers the caves of robbers, and sends back the bound, set free, to their own").], while writers of a later age by name recount certain particular cases. Thus Blessed Otto, hermit of Ariano, at the beginning of the twelfth century, is said to have been led by St. Leonard out of a harsh prison Arbellot, work cited, p. 92 – 93., although the two documents in which these things are narrated are not of so proved a credit that we may safely believe them. For that the booklet BHL. 6390, in which Otto himself follows out at length both other matters and this liberation of his [Potenza (Ign.), Memorie di S. Ottone eremita… (Rome, 1780), p. 30 – 33.], is apocryphal and unworthy of belief, our predecessors have long since shown Acta Sanctorum, March vol. III, p. 466 – 68, nos. 5 – 13., others agreeing Potenza, work cited, p. 42 – 89.; while the lessons of the liturgical office (BHL. 6391), in which the same miracle is also brought forward [Acta Sanctorum, volume cited, p. 468, nos. 3, 4. Besides the lessons, a hymn was written about the same liberation (Chevalier, Repertorium hymnologicum, 14330; Acta Sanctorum, volume cited, p. 470, note c).], although they have been held of much more value Acta Sanctorum, volume cited, p. 468, no. 13; Potenza, work cited, p. 114 – 26., of what age and value they are is nevertheless not clear.
[13] and of William Martel, lord of Bacqueville, Nor shall we call more certain, although it has been spread abroad by a much ampler and more celebrated fame, the story of the miracle performed in favour of a certain knight, the lord of Bacqueville in the Caux country (Bacqueville en Caux), in the thirteenth or fourteenth century. Of this no account seemed to survive older than the seventeenth or sixteenth century, as it first occurred narrated in the book of Louis Richeome, S. J., Le pèlerin de Lorete [Bordeaux, 1604, p. 839 – 48. The words of Richeome were copied out by Cochet, Les églises de l'arrondissement de Dieppe. Églises rurales (Paris, 1850), p. 443 – 47.], and afterward briefly in the Annals of the church of Orléans by Charles Saussey Paris, 1615, p. 477., no other testimony being brought forward except some Itinerary of Hungary Cf. Richeome, p. 840 in the margin: "Voyages d'Hongrie. Belle-Forest"., nowhere found afterward, of that remarkable trifler François de Belleforest 1530 – 1583. On this man cf. Niceron, Mémoires, vol. XI (Paris, 1730), p. 93.; moreover each reported that the lord of Bacqueville was liberated not through the intercession of St. Leonard but of St. Julian [In Richeome's footsteps kept also those Belgian Fathers of the Society of Jesus who in the years 1622 and 1630 taught the pupils of the colleges of Tournai and Ath a play on this matter, and they ascribed that liberation to St. Julian. Cf. the published booklets which C. Sommervogel lists, Bibliothèque de la Compagnie de Jésus, vol. I (1890), col. 610, 1°; vol. VIII (1898), col. 170, 104°, and which were not long ago reprinted: Le sire de Bacqueville. Légende Normande. Reproduction de deux arguments scéniques représentés en Belgique par les étudiants des Jésuites en 1622 et 1630, précédé d'une introduction par M. le Mis de Blosseville. Rouen, 1870, in-4°, XVIII pp., 7 ff. (Société des Bibliophiles Normands).]. Recently, however, three narratives of the same miracle have been published, composed at the end of the fourteenth century by Jean Le Petit (Jehan Petit or Le Petit), who, born in the Caux country, became illustrious as a doctor of theology in the University of Paris and died in the year 1411. He, among other poems which he wrote with a ready pen in the French language [Those of which we are now about to speak, ed. P. Le Verdier, Le livre du Champ d'or et autres poèmes inédits par Me Jean Le Petit. Rouen, 1895 (Société Rouennaise des bibliophiles). A good many fragments of the same had a little earlier been committed to print by Amédée Hellot, Nobles et Vilains. Les prouesses des Martel. Le miracle de Basqueville-la-Martel d'après les poésies inédites de Jean Petit, docteur en théologie, poète cauchois de la fin du XIVe siècle. Notices et extraits. Paris, 1894.], while in the year 1389 in a booklet to which he gave the title Le livre du champ d'or à la couleur fine et des trois nobles marteaux Le Verdier, volume cited, p. 15 – 140; Hellot, volume cited, p. 42 – 45., he sang in 3052 little verses the praises of the noble men of the family of the Martels, lords of Bacqueville, among other things reported in a few words also this, that more than one hundred and twenty years before, a certain Martel was liberated by St. Leonard from the power of the Saracens (verses 591 – 630). The same man not long after Cf. Le Verdier, p. XXIII. in a separate poem, Le livre du miracle de Basqueville Le Verdier, p. 145 – 80; Hellot, p. 45 – 60., narrated this miracle in no fewer than 2394 little verses, of which indeed the far greater part (verses 253 – 2046) is filled with a certain explanation of the Christian faith, which is pretended to have been made by that captive Martel to the sultan of the Saracens. To this poem there was soon added, as it seems Cf. Le Verdier, p. XXV., another, which is entitled La Vie Monsieur saint Leonard Le Verdier, p. 187 – 213; Hellot, p. 60 – 62., in which after there have been narrated those things which are reported in Latin in the Life and in the first miracles [Verses 1 – 310 = BHL. 4862; verses 311 – 358, 359 – 394, 395 – 436, 437 – 454 = BHL. 4865, 4864, 4866, 4867.], the miracle of Bacqueville recurs again (verses 455 – 518), which is followed by three miracles which were said to have happened in the years 1360, 1386 and 1388 (verses 519 – 546, 547 – 588, 589 – 664), and which turn on the liberation of men who, while they were held in chains, having invoked "Saint Leonard of Bacqueville," happily escaped from them. These, as they were written a short time after they had happened and do not exceed measure in heaping up marvels, will gain much greater credit with prudent men than that narrative of William Martel, lord of Bacqueville, brought forward three times by Jean Le Petit. For even if one neglects what the more recent writers have licentiously added, so as at length to fashion a charming indeed but altogether fabulous story See for example Arbellot, work cited, p. 94 – 98., and we stand only by what Jean Le Petit narrated, then, having read the good many things that have been written to prove or to deny the truth of this miracle [A. Hellot, Essai historique sur les Martel de Basqueville et sur Basqueville-en-Caux (1000 – 1789), d'après des documents inédits (Rouen-Dieppe, 1879), p. 313 – 31. L'abbé Sauvage, Histoire populaire du bourg de Bacqueville-en-Caux (Rouen, no year [1883]), p. 212 – 25. A. Hellot, L'Histoire de Basqueville-en-Caux et la légende de Saint-Léonard selon M. l'abbé Sauvage. Réfutation et additions. (Rouen, 1884), p. 24 – 32. P. Le Verdier. Le prieuré de Longueville. Patois. Chansons populaires. La légende du sire de Bacqueville. (Caen, 1898, extract from the Annuaire Normand), p. 26 – 29. A. Hellot, Nobles et vilains. Les prouesses des Martel… (Paris, 1894), p. 62 – 66. Le Verdier, Le livre du champ d'or… (Rouen, 1895), p. XXVI – XL. A. Hellot, Lettre à M. Pierre Le Verdier… Yvetot, 1895, 7 pp. Cf. Analecta Bollandiana, vol. XV, p. 351 – 52.], it must at length be confessed that neither about the time at which the thing happened, nor about the place or region in which that captive Martel lived, nor even about that very William Martel, who he was, is anything clearly and surely established [A similar little story was made up about a certain Hugh, son of Richard, lord of Hatton and of Wroxhall, in the English narrative of the foundation of the priory of Wroxhall in the county of Warwick (Warwickshire), which Dugdale edited, Monasticon anglicanum, new edition, vol. IV (1823), pp. 88, 90 – 92.]. Nay, it has finally come to this, that even he who recently undertook to defend the truth of the miracle
was forced either to twist or to cut away so much of what Jean Le Petit had narrated that in place of a truly wonderful but not unpleasant legend, there was left scarcely a certain shadow of a miracle.
[14] Other very many miracles are said to have been done in various places. Further, if we add to these a few things that have been mentioned in passing in chronicles or other booklets [See for example the Annals of Reiner, monk of Saint James at Liège, at the year 1212 (MG., Scriptores vol. XVI, p. 665): 〈A〉t this time St. Leonandus (rather Leonardus) liberated fifteen captives and, the doors of his church standing open, no one presumed to enter the entrance).] and the very many that are said to have been done in the single little village of Inchenhofen in the diocese of Augsburg in Bavaria [The miracles that were said to have been performed in this village of the diocese of Augsburg from the year 1266 to the year 1751, through the intercession of St. Leonard's merits, were committed to writing with such great care as I know not whether it has been done anywhere else. Although to bring forward the series of them, neither few nor brief, in these Acta is long, and does not seem worth the trouble, we suppose nevertheless that we shall contribute something to historical matters also, if after the other documents on St. Leonard we review the Inchenhofen books of miracles somewhat more distinctly.], I have found no other miracles that were narrated individually by ancient writers, although that they were innumerable is attested not only by the more recent praisers of St. Leonard, but also by Bernard Gui in his Sanctorale, saying thus: "But the number of the miracles and virtues of St. Leonard is incomprehensible, and the writing pen will fail before the narration and enumeration of them" Arbellot, work cited, p. 314.. Of these, some at least, which are said to have happened both at Noblat and also in the village of Raches or Pont-à-Raches near Douai [On these see also Arn. Rayssius, Hierogazophylacium belgicum (Douai, 1628), p. 446 – 48; Alexis Possoz, S. J., Saint Léonard, ses miracles, son culte, son pèlerinage à Pont-à-Raches, et quelques pratiques de piété en son honneur. Douai, 1865, in-8°, 49 pp.] and at Liège in Belgium [Even before the end of the eleventh century, about the year 1093, Otbert, bishop of Liège, dedicated at Liège a church founded by Anselm the canon to the memory of St. Leonard, "but reluctantly at first, because he had not heard of anyone of this name enrolled among the heavenly ones." So from the archive of that church B. Fisen, Histories of the church of Liège part I (1696), p. 207, VIII.], and which no longer turn chiefly on the liberation of captives, but rather for the most part on the healing of various diseases, were first brought forward by those more recent writers, especially Joseph Du Chalard J[oseph Chalard or du Chalard. La Vie, translation et miracles du glorieux sainct Leonard, confesseur, extraicte de divers autheurs. At Saint-Léonard de Noblac, 1624, in-24, 136 pp., 3 ff.], Bernardin de Tous les Saints [Le R. P. Bernardin de Tous les Saints (= Jean Rougerie), prieur des Carmes Déchaussez de Limoges. La Vie et les miracles du grand S. Léonard, premier saint de la couronne de France. Limoges, 1681, in-8°, 8 ff., 436 pp.], Reginald Van Laton [Le P. Réginalde Van Laton, récollet. Abrégé de la Vie et des miracles de l'illustre confesseur de J.-C. saint Léonard, premier saint de la couronne de France. New edition, Douai, 1817, in-12, 36 pp. Oroux (work cited below, p. XII) says that an earlier edition came out at Douai in the year 1740, which I have nowhere found. Yet I should scarcely believe that this was the first edition, since in the booklet reprinted in the year 1817 there is read (p. 36) the permission granted for the work to be "printed," and it is shown as given in the year 1697.], Étienne Oroux [L'abbé Oroux. Histoire de la vie et du culte de saint Léonard du Limosin. Paris, 1760, in-12, LXXIV-250 pp., 7 ff.]; from whom Arbellot collected all the chief items Work cited, 99 – 111., to whom, since scarcely anything is stated in them which goes beyond the common and customary narratives of miracles of this kind, it is enough to have referred the curious reader.
§ III. Of the cult of St. Leonard.
[15] That the cult of St. Leonard was most celebrated Since then Leonard had won for himself this fame, that as in life so also after death he freed not only captives from chains but also pregnant women from the pains of childbirth and any sick persons from their diseases [Since Leonard was once called in French Lienard, there were those who said, more wittily surely than wisely, "que saint Lienard lie et délie" that St. Lienard binds and unbinds, and thereby fell into certain superstitious practices, which J. B. Thiers rightly condemns, Traité des superstitions, part II, book IV, ch. IX, §11 (4th ed., Avignon, 1777, vol. II, p. 439).], it is no wonder that in a short time it came about that peoples flocked to him from all sides — so in the eleventh century Ademar of Chabannes testifies See above, no. 2., — and almost the whole world proclaimed the praises of Leonard — so in the twelfth century Geoffrey of Vigeois [Chronicle, chapter 15 (Labbe, Nova bibliotheca manuscriptorum, vol. II, p. 285; cf. Arbellot, work cited, p. 312). Bernard Gui took the same words for himself from Geoffrey (Arbellot, p. 314).]. — Although this will perhaps seem to someone too grandly said, it is nevertheless established that very many men, for the sake of a devout or grateful soul, have at every time, at least from the eleventh century on, devoutly betaken themselves to the sepulchre of St. Leonard, and that in a good many regions of Europe the saint has been taken as patron of many churches, chapels, confraternities. Both matters were illustrated, by the bringing forward of not all indeed that could be collected, yet of many examples, by Fr. Arbellot of blessed memory, who following Oroux Oroux, work cited, pp. 92 – 103, 129 – 59. reviewed a) certain more distinguished pilgrims, the crowding of pilgrims shows who came as suppliants to Noblat, King Pepin leading the column, about whose journey to St. Leonard however no ancient monument exists [Arbellot adduces (p. 144) and commits to print (p. 310 – 11) a certain narrative which he names a "diploma of Pepin the Short," found among the transcripts collected by Claude Estiennot O. S. B. in the seventeenth century (Fragments de l'histoire d'Aquitaine, Paris, Bibl. Nat. lat. 12764, p. 145 – 49). Had he published that wonderful lucubration entire, it would have been established even much more clearly that the so-called diploma was fabricated by a forger, and a very unskilled one. It will be enough to have copied out the beginning, which Arbellot omitted: "In the name of the holy and undivided Trinity, of holy Mary and also of all the saints of God, this donation being made under the emperor Heraclius Constantine, Pepin reigning as king of the Franks. In that time, the Christian religion growing, the aforesaid king sent to Limoges…"]; after whom there appear, those who actually came there, at the end of the eleventh century Gaucher, prior of Aureil in the diocese of Limoges [BHL. 3272, ch. III; Acta Sanctorum, April vol. I, p. 851; cf. also Arbellot, p. 145 – 46. The more ancient recension BHL. 3271 has the same (cod. Paris, Bibl. Nat., lat. 10891): "With him therefore by God's providence he came into this province and lodged at the villa of Saint Leonard, of whose miracles he had heard the very great fame. He spent that night therefore before the sepulchre of the blessed man, whose conduct and life he desired to imitate, begging of him with most humble prayers that he might obtain from the Lord the fulfilment of his desire."]; in the year 1106 Bohemond I, prince of Antioch See above, no. 10; cf. Arbellot, p. 146 – 47., together with St. Bruno, bishop of Segni Cf. B. Gigalski, Bruno Bischof von Segni (Münster i. W., 1898), p. 58, note 4.; a little later Waleramnus, bishop of Naumburg See above, nos. 6 and 10; cf. Arbellot, p. 149.; likewise at the beginning of the twelfth century, as it seems, the Venetian nobles Blessed Mark and his nephew Sebastian, who, when they had visited the thresholds of several saints, for the sake of devotion stopped at the body of the most blessed confessor Leonard, and at length not far from him, in a place which was called Old Artige, instituted a religious order [See the narrative On the foundation of the order of Artige written by Bernard Gui, in Labbe, Nova bibliotheca manuscriptorum, vol. II, p. 278; cf. Arbellot, p. 148.]; about the year 1135 Pons de Laraze, a noble knight of Lodève, while going as a pilgrim to the places of the saints, that he might do penance for his previous evil deeds [It will be good to note that among the lesser pilgrimages which used to be enjoined on the Albigensian heretics in the thirteenth century there is listed the church of St. Leonard in the diocese of Limoges. See De Vic and Vaissette, Histoire générale du Languedoc, vol. III, (1737), proofs, col. 372; second ed. vol. VIII (1879), col. 985.], visited the basilica of the blessed Leonard [See the Treatise on the conversion of Pons de Laraze by Hugh, monk of Silvanès, ch. 12, ed. St. Baluze, Miscellanea, vol. III (1680), p. 216; 2nd ed. vol. I (1761), p. 182; cf. Arbellot, p. 150 – 51.]; while in a later time there came also, to bring forward some [What the people of Limoges narrate about Richard I, king of England (Arbellot, p. 151 – 53), rests on no ancient testimony. See what Arbellot himself notes, p. 159.], in the year 1620 Henri de Bourbon, prince of Condé [Cf. J. du Chalard, work cited, p. 135 – 36 Oroux, work cited, p. 101 – 2; Arbellot, p. 155 – 56.], in the same year Fr. Pierre Cotton, S. J. Cf. Arbellot, p. 156., and others Ibid., pp. 153 – 154, 156 – 58..
[16] and the churches dedicated to him in every place. b) Then also the very many churches that are sacred to St. Leonard in the Limousin Ibid., p. 159 – 67., and also in the rest of France Ibid., p. 167 – 205., but especially in Normandy Ibid., p. 169 – 80.; moreover in Belgium Ibid., p. 205 – 11., in England Ibid., p. 212 – 21., in Italy [Ibid., p. 221 – 33; cf. also X. Barbier de Montault, in Congrès archéologique de France, vol. XLVII (1881), p. 284 – 90; M. Parascandola, Vita di S. Leonardo abate (Naples, 1894), p. 46 – 50.], in Germany Arbellot, p. 234 – 35., in Poland, Switzerland,
Spain Ibid., p. 235 – 36.; to transfer all of which here one by one and to augment them with what can now be added does not seem worth the trouble [Besides the books already cited of Joseph du Chalard, Bernardin de Tous les Saints, Étienne Oroux and especially Fr. Arbellot, whom the more recent writers are accustomed to pillage, it will be useful here to have listed several booklets of lesser moment published in different regions, of which some present nothing but, in fewer words, a part of what they found in Arbellot, while most add something about the cult of St. Leonard in this or that city or region and about the miracles performed by him there. In France there have appeared: Vie de saint Léonard ermite et quelquesuns de ses miracles, d'après M. l'abbé Arbellot … Rouen, 1875, in-16, 57 pp. (a very brief epitome of the book mentioned above, made for popular use). Office prope de S. Léonard anachorète, en faveur des paroissiens de S. Léonard d' Honfleur, no place, 1752, in-12. A. Bonvarlet. Documents relatifs au culte de saint Léonard à Spycker. Lille 1883, in-8°, 42 pp. L'abbé R. Flahault. Notes et documents sur le culte rendu à Spycker, canton de Bourbourg, arr. de Dunkerque (Nord), a saint Léonard, ermite en Limousin, in Annales du Comité Flamand de France, vol. XXI (1893), p. 485 – 534. The same little work was reprinted separately and indeed more handsomely under this title: L'abbé R. Flahault. Saint Léonard, ermite en Limousin, vénéré a Spycker. Notes et documents. Dunkerque, 1893, in-8°, 44-XV pp. — In Belgium: Gilles Guillion. Vie de saint Léonard avec les miracles advenus par ses mérites au fauxbourg de la cité de Liége. Liége, 1605. Abrégé de la Vie de saint Léonard, ermite en Limousin, tirée de l'ouvrage de feu M. de Butler, avec les règles de la confrérie érigée en son honneur dans l'ancienne église des chanoines réguliers de la Sainte-Croix à Tournay, en 1662, actuellement transférée en l'église paroissiale de Saint-Brice, même ville. Tournay, 1805, in-12, 95 pp. F. Craessaerts parish priest at Peuthy. Kort begryp van het stigtende leven van den H. Leonardus, als ook van het broederschap en aflaeten van den zelven, wiens reliquien rusten in de kerke van Peuthy, by Vilvoorden. Brussel, 1817, in-24, 64 pp. Leven en mirakelen van den heiligen Leonardus, belijder, gevierd in de parochiekerk van Zout-Leeuw. Zout-Leeuw, 1889, in-24, 32 pp. L'abbé Nimal. La Vie de saint Léonard, insigne patron des mineurs du bassin industriel de Liége, 2e edition. Liége, 1902, in-12, 32 pp. (cf. Analecta Bollandiana, vol. XXI, p. 217). L'abbé Nimal. L'ancienne legende de saint Léonard. Texte latin avec traduction en regard. Précedée d'une étude critique sur l'âge et l'origine de cette légende… Liége, 1901, in-12, 51 pp. (cf. Analecta Bollandiana, vol. XXI, p. 217). — In Germany: J. G. Hilpisch. Das Leben des hl. Leonard, des Einsiedlers von Limousin, seine Wunder und seine Verehrung. Nach den Französischen bearbeitet. Frankfurt am M., 1902, in-8°, 198 pp. — In Italy: Antonio Spagnolo. Vita di S. Leonardo romito del Limosino. Storia del suo culto e de' principali miracoli. Verona, 1901, in-16, 115 pp. (cf. Analecta Bollandiana, vol. XXI, p. 217). Vita di S. Leonardo confessore, patrono di Malgrate. Lecco, 1894, in-24, 64 pp. (cf. Analecta Bollandiana, vol. XV, p. 351, note 1).], and we believe it will be enough if we review certain chief and less common things: for instance, that at Noblat a church dedicated to St. Leonard was built with distinguished workmanship, which is believed to have been constructed at the beginning of the eleventh century Cf. Arbellot, p. 159 – 64., at the very time when the memory of the saint began to be held in greater celebrity See above, no. 2.; that innumerable temples and chapels were dedicated to St. Leonard in Bavaria and the neighbouring lands, and that the cult of our saint so gained strength there [Although it is not in my mind to follow out the particulars, I judge nevertheless that the mass of St. Leonard with a proper preface should not be passed over, which is read with the Life and miracles of the saint in cod. lat. Monacensis 14473, fol. 130v – 141v, formerly of Saint Emmeram of Regensburg, of the twelfth/thirteenth century.], that he prevailed over the other saints, save the Blessed Virgin Mary alone, and was at length called by someone or other "the Lord God of old Bavaria" [Cf. R. Andree, Votive- und Weihegaben des katholischen Volkes in Süddeutschland (Braunschweig, 1904), p. 39.]; that in England the saint of Limoges was so honoured that more than 160 churches were marked by his name [Cf. F. Arnold-Forster, Studies in Church Dedications (London, 1899), vol. II, p. 110 – 13; vol. III, pp. 18, 391 – 92.], and that his feast at the council of Oxford of the year 1222 Canon 8; Mansi, Concilia, vol. XXI, col. 1153. was listed among those that were to be most devoutly celebrated by the rectors of churches and by chaplains, the lesser servile works being forbidden according to the custom of the place; that he was scarcely less illustrious in Italy [That St. Leonard was long venerated even in southern Italy we are taught by that ἀκολουθίᾳ which has been preserved for us in a thirteenth-century canonarium in the Milanese cod. Bibl. Ambros. D. 62 sup., fol. 166 – 168; cf. fol. 11. A martyr Leonard was made of him by the one who in a much more recent hand wrote in the name of our saint at the 6th day of November in the twelfth-century synaxary of Grottaferrata; cf. Synaxarium Ecclesiae Constantinopolitanae, col. 200, line 56.], but especially at Rimini, where on the feast day of St. Leonard, which was listed among the holidays, by ancient privilege power was given to the chapter of the cathedral church to free a captive from prison or even from the galleys [Cf. Gius. Garampi, Memorie ecclesiastiche appartenenti all' istoria e al culto della B. Chiara di Rimini (Rome, 1755), p. 66.], and at Venice, where besides his own church and certain other lesser ones, they set up to our saint in the church of St. Mark a stone effigy [That statue was published by J. Durand in Didron, Annales archéologiques, vol. XV (1855), p. 396.] and represented his story in several ample images in mosaic, which may still be seen there Cf. Arbellot, p. 223 – 27.; moreover among the paintings with which the basilica of Saint Mary in Bethlehem was adorned in the twelfth century Cf. M. de Vogüé, Les églises de la Terre Sainte (Paris, 1860), p. 64 ff., there appears also an effigy beneath which was written: "Sanctus Leonardus. Ὁ ἅγιος Λεονάρδος" [Cf. J. Durand, Peintures de l'eglise de Bethléem, in Bulletin monumental, 5th series, vol. XII (1884), p. 362.].
[17] The saint's body preserved at Noblat in the eleventh century, But while, as remains to be done, we collect what is worthy of mention about the relics of St. Leonard, we readily confess that, monuments failing, many things in this matter are by no means clear. And that the first fortunes of these relics are wrapped in darkness no one will wonder who remembers that not only of them but also of Leonard himself no testimony has been found older than the eleventh century; further, that if anything of what was done about those relics before this time has been narrated anywhere, this very thing first appears in documents written in the eleventh century See above, nos. 1, 2.. But also in what happened from the eleventh century on, many things are obscure and doubtful. True indeed, or at least likely, it is that at the beginning of this century, when the miracles of St. Leonard were first written down, his body was preserved in the church of the village of Noblat Miracles, book I, chapter 1 (BHL. 4863)., the same, as it is right to believe, which still survives, into which they said it had been translated — but at what time they did not say — from another church, which St. Leonard was said to have built in honour of St. Mary, Mother of God Cf. ibid. and the last chapter of the Life.. But what they add is not so surely established Arbellot, p. 119., that it was preserved in a crypt which had been constructed in the manner of those times under the altar of the church, and which, although it is nowhere clearly named, they would have to be the same as the sepulchre of which talk is made in several writings; although I do not see it stated where in the world that sepulchre had been placed. But if it was located beneath the altar of the church, it is hard to understand what Oroux affirms Work cited, p. 61., from whom alone the more recent writers have received all the chief things they bring forward about this sepulchre, that in the year 1191, for I know not what reason, by an agreement reached, Sebrand, bishop of Limoges, and Bernard, prior of the chapter of Noblat, resolved that "that place of the sepulchre should be destroyed and all approaches to it blocked by walls"; which, adds Oroux, was done with such care that today it cannot even be discerned where that sepulchre was once situated. hidden at the end of the twelfth century, Nor are we able to determine this either, whether by some other argument or by mere conjecture Arbellot arrived at what he now brings forward P. 120., that in this year 1191 the relics of St. Leonard enclosed in a stone sarcophagus were left in the crypt or sepulchre, which was to be built up, while the more elegant monument, adorned with sculptured images, by which that sarcophagus was covered, was taken from there and laid up in the chapel of Saint Mary Under-the-Trees — this they say was the sacred building once constructed by Leonard himself — in which it was seen even at the end of the eighteenth century.
[18] they report as found at Noblat in the year 1402; Leaving aside, therefore, things of this kind, as being at least of little certainty, it will be useful to be content with what we have found attested by ancient documents, though these are neither many nor rich: that at the beginning of the fourteenth century the body of St. Leonard rested at Noblat in the church beneath the altar, not in a raised tomb So Bernard Gui, in Arbellot, work cited, p. 314.; that a hundred years after this, by the war with which the people of Noblat had been very greatly harassed, everything was so disordered that no one any longer knew in what place the relics lay, some supposing that they had been retained at Saint-Jean-d'Angély, to which, as we know from book I of the miracles, they had been carried in solemn supplication at the beginning of the eleventh century Chapter 6 (BHL. 4868)., others that they had been left at Limoges, others
that they had been carried back to the chapel of Saint Mary Under-the-Trees, into the monument which had long been empty Cf. Arbellot, p. 123.. When therefore, a public fast having been proclaimed, the people of Noblat, pouring out prayers to God, were asking that he would deign to show them the hidden relics, a certain rustic is said to have struck the pavement with an iron tool which he carried in his hand, not far from the altar, advising them that the body of the holy man lay buried in this place. The earth then being dug up, they say that three chests or caskets were found: one of lead, on which was inscribed in letters cut, as they suppose, in the eleventh century:
HIC REQUIESCIT CINEREM SanCtI
LEONARDI C〈o〉NFESSOR DomiNI; Here rests the ash of St. Leonard, confessor of the Lord;
another of earthenware, with this title:
HIC IACENT OSSA NOBILISSIMI BEATI
LEO〈nar〉DI; Here lie the bones of the most noble blessed Leonard;
a third, finally, of wood, which had very nearly entirely collapsed from damp and age. And this is the "Finding of St. Leonard," which took place on the 17th of February 1402 (= 1403) and was afterward celebrated every year with a special feast; of which a narrative has also been made in authentic acts Cf. Oroux, p. 71 – 78; Arbellot, p. 122 – 25.. which from that time A few days afterward, however, when on the 10th of April Bernard de Bonneval, bishop of Limoges, had betaken himself to Noblat, he drew out the head of St. Leonard from the urn in which it had been found, showed it to the people and laid it up in a precious vessel, and commanded that from the third feria of Easter to the octave of Pentecost it should be exposed before the eyes of all the faithful, to be honoured with public cult. These "showings," by a custom long usual both elsewhere and also at Limoges, began from that time to be celebrated in the church of Saint-Léonard; at first indeed according to time and occasion, and at first, as was done elsewhere with the relics of other saints, so at Noblat the relics of St. Leonard were shown not at certain fixed times, but as seemed necessary or opportune, as when a grave danger of famine, war or another such thing threatened, or when bishops, kings or other illustrious men turned aside to Noblat; then it was accustomed to be shown every seven years. but afterward, what had been established both at Aachen and at Limoges became customary also among the people of Noblat, that these showings should take place only every seven years, and indeed with such a display of honour toward St. Leonard, that the solemnities of the showing were closed by the bishop of Limoges himself Cf. Arbellot, p. 134 – 40; see also p. 271 – 74.. There is scarcely need to point out that for the arranging and honourable keeping of the saint's relics chests or caskets, precious and skilfully made, were given by devout men from the year 1403 on Arbellot, pp. 125, 128; cf. p. 141 – 43.; among which however it will be useful to have named at least those by which in the year 1449 Charles VII, king of the Franks, showed a grateful soul to the holy patron, to whom he had once vowed and commended himself [See the letters patent by which in the month of January of the year 1422 (= 1423) Charles confirmed the privileges of the town of Noblat, a fragment of which Oroux brought forward, work cited, p. 167, and which were published entire in the Ordonnances des rois de France de la troisième race, vol. XV (1801), p. 115 – 17; cf. vol. XIV (1800), p. 505.], in order that by the prayers of that saint he might win divine help for himself and his kingdom.
[19] They say that small parts of the body are preserved in various places. That relics of a saint illustrious in every place were sought by the prelates or faithful of other churches and were in some part granted by the people of Noblat, no one will wonder. On this matter, leaving aside nearly all the small parts of the body of St. Leonard which are said to be preserved in many places [Cf. Oroux, work cited, p. 81 – 89, who judged however, — being himself a canon of the church of Noblat — that such relics are by no means of St. Leonard of Noblat, but of a certain saint of the same name (ibid., p. 89 – 92). Arbellot preferred to conduct himself cautiously in this matter and, neglecting the rest, thought it enough to mention (p. 133 – 34) the relics sent in the year 1638, at her own request, to Anne of Austria, wife of Louis XIII, at the time when the queen was carrying in her womb that prince who was afterward called Louis XIV. More on the religion of the kings of France toward St. Leonard, some of it probable, some invented, has been brought forward by Bernardin de Tous les Saints, work cited, p. 278 – 306; Oroux, work cited, p. 161 – 83. I shall add that the people of Cologne believed two arms of St. Leonard had been translated to them, of which one was said to be preserved in the basilica of Saint Mary in Capitol, the other in the collegiate church of Saint Cecilia. Cf. Aeg. Gelenius, De admiranda … magnitudine Coloniae (1645), pp. 326, 361.], we must dwell for a few words on one at least, which is more worthy of note, but much more wonderful to tell. For not such small parts alone but, if the words be taken as they sound, the very body of St. Leonard the inhabitants of the town of Offida in the diocese of Ascoli believed they possessed. For in the collegiate church of this place, Saint Mary of the Rock, But what the people of Offida affirm, which formerly belonged to the Cassinese monks of the Order of St. Benedict, at the high altar this inscription has been placed: "Here are laid the most sacred remains of St. Leonard the confessor. He, born of a noble family at Limoges in Gaul, disciple of holy Remigius, bishop of Reims, in Aquitaine, an outstanding dweller of the desert, most illustrious for the holiness of his life and for very many miracles performed, above all for his charity in liberating captives, in the year 559 after the redemption of the world closed his last day, to live forever in heaven. This same body of St. Leonard, first hidden in this notable Offidan basilica, formerly of the monks of St. Benedict, beneath the old high altar, and recognized by the Gallic bishops of Turrinum and Tartiburum, that they themselves possess the saint's body, the supreme pontiff Innocent the Sixth, a fellow citizen of St. Leonard himself, administering the Christian commonwealth, was at last again declared to be truly the sacred remains and very body of the same St. Leonard by the most illustrious and most reverend Lord D. Joseph Salustius Fadulphus, prelate and prince of Ascoli, in the year of the Lord one thousand six hundred and ninety-two on the third day of May, and on the following day, the fourth of the same month, a solemn procession having been instituted, he translated it with the highest pomp to the aforesaid altar magnificently restored, Innocent the Twelfth being supreme pontiff, in his first year."
A copy of this inscription, which we still keep, Fr. Ant. Maria Manfredi sent from Loreto to our predecessors in the year 1697; in whose transcript these things are moreover read: "From the ancient monuments of the said church there is had a bull on parchment of Father Monaldus, bishop of Turrinum, on the consecration of four altars of the said church, in which is read among other things the following indult: Whoever, man or woman, shall have approached with devotion the body of St. Leonard laid in the great altar and shall have saluted it with bent knee, shall have forty days of the above-mentioned (?) indulgence. Given in the time of Pope Innocent the Sixth, 21 February 1361. After the said date, by the Ven. Fr. Giovanni Battista de Goto, bishop of Tartiburum, it is read written thus: We have seen the above-mentioned body of St. Leonard, and therefore we grant to all coming contrite and confessed to visit the said body forty days of indulgences, and in faith of all the foregoing we have caused it to be secured with the impression of our accustomed seal, Joseph Salustius Fadulphus, Referendary of the Holiness of Our Most Holy Lord the Pope, by the grace of God and the apostolic see bishop and prince of Ascoli, and lord and patron of the land of Ancarano; we testify to all without doubt that the aforesaid are found in the monuments and archive of the notable collegiate church of Saint Mary of the citadel of the land of Offida, of our diocese of Ascoli, and have been seen and recognized by us. In faith, etc… Given at Ascoli from our episcopal palace this 19th day of May 1695. Joseph, bishop and prince of Ascoli (seal). Thomas Alexandrinus, substitute chancellor general." this is not even likely. Granted that these things have been found in the monuments of Offida, those indeed no older than the fourteenth century; yet no one, I suppose, would believe it could have happened that the body of St. Leonard should be taken away from the people of Limoges and carried off there, and that no memory of this matter should be preserved in documents of Limoges or at least of France. But if anyone should conjecture that here, as elsewhere, those words "the body of St. Leonard" must be so understood as to be restricted to designating some part or small part of him, I indeed shall not contradict it, although, to confess the truth, nothing certain seems able to be pronounced, since the people of Offida have indeed affirmed that they possess the body of St. Leonard, yet it is established by no document both sure and worthy of historical belief whether, by whom, at what time a translation of these relics, whatever they were in the end, was made.
I. LIFE AND MIRACLES OF ST. LEONARD OF NOBLAT
Leonard, confessor, of Noblat. (S.)
BHL Number: 4862, 4863, 4864, 4865, 4866, 4867, 4868 ,4869, 4870, 4872, 4873, 4874, 4875, 4876, 4877, 4878, 4879
PrefaceFrom many manuscript copies of the Life Of the more ancient Life of St. Leonard there survive at least one hundred and fifty manuscript copies, dispersed in very many libraries of all Europe. As it was not worth the trouble to seek out all of these and compare them with one another in order to publish a booklet which we had recognized to be by no means of great authority or chief importance, so we did not neglect to inspect those codices that came to hand; whence it came about at length that, perhaps more diligent than was fair, we compared about fifty with one another. Among which these seem to require listing here.
only of some 1. Paris, Bibliothèque Nationale lat. 5365, formerly of Saint-Martial of Limoges, twelfth century. It contains (fol. 114 – 117) the Life BHL. 4862 and the whole of Book I of the miracles BHL. 4863 – 4871. There is prefixed the prologue Sanctorum laudanda memoria …, which we shall publish below before the Life.
2. Paris, Bibl. Nat. lat. 5564, formerly of Saint-Martial of Limoges, beginning of the twelfth century. It contains (fol. 129 – 134) the Life alone.
3. Paris, Bibl. Nat. lat. 5345, twelfth century. It contains (fol. 82 – 87v) the Life and the miracles BHL. 4863, 4866, 4869.
4. Brussels, Royal Library 7461, formerly of the Vallicella, thirteenth century. It contains (pages 22 – 29) the Life and the miracles BHL. 4863, 4866, 4867, 4864.
5. Munich lat. 22244, formerly of Windberg, twelfth century, after the middle. It contains (fol. 162 – 167) the Life and the miracles BHL. 4863, 4866, 4868, 4869, 4870.
6. Rome, Vallicelliana Library volume XXVI, eleventh/twelfth century. It contains (fol. 280 – 283v) the Life and the miracles BHL. 4863, 4866.
7. Florence, Leopoldine Library, Amiatinus 2, eleventh century. It contains (fol. 321v – 325) the Life alone.
8. Munich lat. 17041, formerly of Schäftlarn, twelfth century. It contains (fol. 59 – 62v) the Life and the miracles BHL. 4863 – 4865.
9. Munich lat. 18625, formerly of Tegernsee, twelfth century. It contains the Life; a quaternion having been torn away, there survives besides only the beginning of the miracle BHL. 4863.
10. Munich lat. 11328, formerly of the canonry of Polling, twelfth century. It contains (fol. 18v – 24v) the Life and the beginning of the miracle BHL. 4863, the rest of page 24v having been erased.
11. Vatican lat. 6453, eleventh/twelfth century. It contains (fol. 177 – 180v) the Life alone.
12. London, British Museum, Arundel 91, twelfth century. It contains (fol. 205 ff.) the Life and Book I of the miracles.
13. London, Brit. Mus., Harley 2802, formerly of St. Mary and St. Nicholas at Arnstein, thirteenth century. It contains (fol. 93 – 95v) the Life and the miracles BHL. 4863 – 4865.
14. Brussels, Royal Libr. 8675 – 8689, formerly of Voormezele, twelfth century. It contains (fol. 58 – 67) the Life and Book I of the miracles. The codex is crammed with errors.
15. Milan, Ambrosian Library B. 55 inf., end of the eleventh century. It contains (fol. 204 – 210) the Life and Book I of the miracles.
16. Vatican lat. 6444, formerly of the monastery of the Blessed Mary Magdalene at Gross-Frankenthal, twelfth century. It contains (fol. 187 – 192v) the Life and the miracles BHL. 4863, 4866, 4867, 4869.
17. Rome, Vatican Library, Reg. Suec. lat. 498, twelfth century. It contains (fol. 8 – 15v) the Life and the miracles BHL. 4863, 4866, 4867, 4869, 4871.
18. Paris, Bibl. Nat. lat. 16735, formerly of Saint-Martin-des-Champs, twelfth century. It contains (fol. 4 – 7) the Life and the miracles BHL. 4863, 4864, 4866, 4867.
19. Paris, Bibl. Nat. lat. 17007, formerly of the Feuillants, twelfth century, after the middle. It contains (fol. 5v – 8v) the Life and the miracles BHL. 4863, 4864, 4866, 4867.
20. Florence, Medicean Library, Conv. soppr. 302, formerly of Vallombrosa, twelfth century. It contains (fol. 267v – 272v) the Life and Book I of the miracles.
21. Florence, Leopoldine Library, Aed. Flor. eccl. 134, eleventh century. It contains (fol. 188 – 190v) the Life and the miracles BHL. 4863, 4864. The rest is missing, the leaves having been torn away.
22. Rome, Vatican Library, Barberini lat. 586 (formerly XII, 29), eleventh/twelfth century. It contains (fol. 307 – 311v) the Life, Book I of the miracles, and from Book II the miracles BHL. 4875 – 4877.
23. Florence, Leopoldine Library, Strozzi 2, eleventh century. It contains (fol. 135 – 138v) the Life and the miracles BHL. 4863 – 4866. The rest is missing, the leaves having been lost.
24. Paris, Bibl. Nat. lat. 11753, formerly of Saint-Germain-des-Prés, twelfth century. It contains (fol. 296v – 303) the Life, the miracles from Book I BHL. 4863, 4864 (not entire), and from Book II BHL. 4879, 4878.
25. Brussels, Royal Libr. 18644 – 18652, formerly of Saint-Laurent of Liège, twelfth century. It contains (fol. 54 – 63) the Life and Book I of the miracles.
26. Paris, Bibl. Nat. lat. 12942, formerly of Saint-Germain-des-Prés, twelfth century. It contains (fol. 107 – 112v) the Life and Book I of the miracles.
27. Bologna, University Library 1473, formerly of Santo Stefano of Bologna, twelfth century. It contains (fol. 128 – 139) the Life, Book I of the miracles, and from Book II the miracles BHL. 4875 – 4877.
28. Vatican lat. 5696, formerly of Santa Maria ad Martyres, eleventh/twelfth century. It contains (fol. 19v – 26) the Life and the miracles BHL. 4863 – 4867.
29. Monte Cassino 117, eleventh/twelfth century. It contains (fol. 306 – 308) the Life alone, of which I collated only the first chapters 1 – 5.
30. Monte Cassino 111, eleventh/twelfth century. It contains (fol. 208v – 210) the Life alone; I collated chapters 1 – 5.
31. Paris, Bibl. Nat. lat. 5348, thirteenth century. It contains (fol. 2 – 10) the Life, mutilated at the beginning, Book I of the miracles, and from Book II the miracles BHL. 4875, 4877.
32. Paris, Bibl. Nat. lat. 5347, formerly of Saint-Martial of Limoges, twelfth century. It contains (fol. 1 – 16v) Book II of the miracles BHL. 4873 – 4879; a leaf having been lost, the last part of the miracle BHL. 4879 is missing.
33. Paris, Bibl. Nat. lat. 11767, seventeenth century. It contains (fol. 225 – 232v), among other copies collected by the monks of Saint-Germain-des-Prés, the miracle BHL. 4873 "from the manuscript of D. d'Herouval", a certain epitome of the miracle BHL. 4874, and "the miracle of the deliverance of the lord Baccavillaeus, a most noble man, translated from the French tongue into Latin" (beginning: While the Franks wage war against the Turks …); compare above, p. 143 – 44, no. 13.
34. Brussels, Royal Libr. 8934, seventeenth century. There is in it, among other things collected by our predecessors, a copy received "from the collection of the Feuillant Fathers at Paris"; in which is to be found: 1) the prologue Sanctorum laudanda memoria, of which at cod. 1; 2) the mere first six words of the Life "from the manuscript legendary of the convent of Longpont of the Cistercian order, at Soissons"; 3) the miracle BHL. 4873; 4) the beginning of the epitome of the miracle BHL. 4874, of which at cod. 33.
35. Rouen U. 22, formerly of Saint-Ouen, thirteenth century. It contains (fol. 24 – 28) the Life alone with the prologue Sanctorum laudanda memoria, which the distinguished Henri Loriquet most kindly collated for us.
Now, not a few other copies having been inspected besides these, we have found no codex which embraced at once the Life and books I and II of the miracles entire; book II of the miracles entire is presented by scarcely one codex (above, cod. 32), but book I by several (above, cod. 1, 12, 14, 15, 20, 22, 25, 26, 27, 31). In the others either the Life alone is had, or there are appended to the Life several chapters of book I of the miracles, and these differing in different copies, but also sometimes certain chapters of book II.
we have noted variant readings, and these selected. We have persuaded ourselves not to fill the bottoms of the pages with an undigested mass of the variant readings which we have collected, because in general the text has been handed down faithfully and correctly, and the variant readings are, very nearly all, of such a kind that, when they have been compared, not even a probable principle appears for arranging the various codices into fixed classes. Wherever therefore one codex differed from all the rest, we have for the most part neglected to note it; for the most part, I say, since in the names both of persons and of places we have written in the whole variety of readings, and moreover in book I of the Miracles we have shown also the individual variant readings of codices 3 and 25; for in these two the copyists, as half-learned men, seem to have changed not a few words at their own discretion and in some
places at least to have sketched as it were a certain beginning of a new recension or rather of new recensions — for each went his own way. But in book II of the miracles, which has been handed down in only a few copies, it was necessary to write in all the readings of each.
PROLOGUE
From codices 1, 34, 35. Incipit adds 1, 35. Prologue to the Life of St. Leonard confessoris adds 35..
A prologue prefixed by another writer, as it seems. As often as the praiseworthy memory of the saints is recited recolitur 34. in holy Church, the devout faith of the faithful is gradually increased from good to better, and the Christian soldiery against in 34 before correction. the devil is strengthened in no moderate degree. For the ancient enemy grieves at the triumph triumphis 34. of the saints, because he is often thrust down by them from possessed bodies into the darkness of the lower regions, since, as sic 34. is read, there is no agreement of Christ with Belial, nor part of the faithful fidelium 34. with the unfaithful infidele 1., nor fellowship of light lucis 34. with darkness, nor consent of the temple templi 34. of God with idols. II Cor. 6, 14 – 16. And so it is plain that, if deleted in 35. we exalt the works of the saints by glorifying them according to truth et adds 35., we prepare dwellings tabernacula 34. within ourselves for God our creator of all things, because he himself Dominus adds 35. said: "He who touches you touches me, and he who hates you hates me," and 34 omits. again: "He who honours you honours me. Cf. Luke 10, 16." Wherefore Quare 34 before correction. as far as viribus 34 before correction. our frailty is able let us honour God (D. et s.) s. et D. 34 before correction; Dominum et s. 34 after correction. and his saints prius 34., because God will be consoled in his saints. Cf. II Macc. 7, 6. It is fitting therefore both that there be spoken and written whatever we know of them according to the truth of their cooperation, nor is it proper that falsehood be mingled in any way nullatenus 34., since, as in speaking truth about them we please complacemus 35. God, so in speaking falsehood we displease both God Domino 34. and them 34 omits.. Let us speak then and announce the deeds of the saints, or rather the works of God in them for our help; and let us not deny the work of God, the admirable sacrament. For it is written: It is good to hide the sacrament quidem adds 35. of a king, but it is honourable to reveal and confess the works of God 34 omits.. Tob. 12, 7. Now therefore what we have received from the elders according to antiquity as done or ut 34. said of the blessed Leonard [From this passage Oroux (work cited, p. XVIII) gathered that certain monuments that have since perished were at hand for the writer in composing the Life. But apart from the fact that it is by no means clear that that prologue was written by the author of the Life himself, — for it is missing in very nearly all the copies, — who does not see that the words of the prologue need not be understood of written monuments, but may very well be understood of popular report?], we do not fear to hand down to the memory of those to come posterum 1; posteris 34. for the edification of the faith and as examples of virtues word cut out in 1; 34 omits. Explicit prologus adds 1, 35..
LIFE OF ST. LEONARD
[Incipit adds 1 – 4, 7, 12, 13, 15, 16, 18 – 21, 25 – 27, 30; VIII idus novembris adds 11, 28.] Life 28, 29 omit; vel gesta adds 27; vel obitus adds 30. of St. beati 30; beatissimi 6, 22; sanctissimi 11. Leonard Leonhardi 8; abbatis et adds 25. confessor [1, 2, 7, 14, 29 omit; abbatis 9; Christi adds 6, 17; que colitur (q. c. 12, 18 omit; cuius festum est 4) VIII idus novembris adds 4, 12, 18, 26. The heading in 10 cannot be read; no heading in 14; in 23 in place of a heading these verses: Emptus est hic a me, qui nomine nominor Adae, Ad laudem Christi mediatoris crucifixi Et pariter sancti confessoris Leonardi.].
[1] St. Leonard The blessed Codices 1 – 30. Beatissimus 23, 24. Leonard, then, 12, 13 omit. thus also 8 here and generally afterward. in the times of the emperor Anastasius [That a writer of the eleventh century should name the emperor of the East here, I suppose came about from the fact that he had read the Life of St. Remigius of Reims written by Hincmar (see below, p. 153, note 2), from which he was taught that King Clovis received from the emperor Anastasius codicils for the consulate (chapter 20); this information he gladly used, so as to define the time of the life of St. Leonard from the time both of the supreme emperor and of the king of the Franks.] was born in the province of the Gauls [Below, chapter 6, St. Leonard is brought in saying of himself: "The homeland of my birth indeed is France." Both these passages were so expounded by those who supposed the Life to be ancient and readily gave it credit, that Gaul or France was understood as plainly distinct from Aquitaine, and from this they gathered that our saint was born on this side of the Loire (Arbellot, work cited, pp. 4 – 5, 247 – 48). Nor were there lacking those who tried to define the matter further. For some, and indeed from the twelfth century on, said Leonard was a citizen of Orléans (cf. Arbellot, pp. 248 – 49, 313 – 14), by mere conjecture or by transferring to the saint of Noblat the homeland of Leonard of Vandœuvre, I do not know. Others, and these not earlier than the seventeenth century, report much more distinctly still that Leonard was born not far from Orléans "in the parish of Ulmi, in the estate that is called Courroy"; which seem to be said rashly (cf. Arbellot, p. 250 – 51). Others judged that Leonard in the Gauls originated from the fortress of Vendôme, and adduced in testimony the Life of St. Leonard, in which these things are read in so many words (Arbellot, p. 251); but this Life is of Leonard of Vandœuvre, not of Noblat, and indeed that in which the writer mixed the deeds of both saints at his pleasure (cf. above, p. 140, note 8). Others finally made our Leonard a native of the territory of Le Mans, whether because they said of the man of Noblat those things which seem rather to suit the man of Vandœuvre, or because they ineptly and boldly imagined that Leonard was the son of that Rigomer whom Gregory of Tours narrates was killed at the city of Le Mans at the command of Clovis, whose kinsman he was, History of the Franks, II, 42 (cf. Arbellot, pp. 249 – 50, 252 – 54). Now that these and other things of the kind, which will have to be reviewed below, are altogether empty, is sufficiently clear from what we have laid down on the age and authority of the Life of St. Leonard.] of illustrious parents. Attendants [Whether the writer meant to signify that Leonard's parents were relations of Clovis (so Krusch), or only friends, companions, who stood at the king's side (so Arbellot, p. 252; cf. Ducange, under the word), I should not dare to determine. Certainly neither is truer than the other. The opinion of Krusch seems to have been anticipated both by the kings of the Franks and by others who after the middle of the fifteenth century ascribed royal birth to St. Leonard, beginning with Charles VII, who wrote of our saint in the year 1460 thus: "saint Liénart nostre parent" St. Liénart our kinsman (Ordonnances des rois de France, vol. XIV, p. 505); after whom similar things were brought forward in the year 1470 by King Louis XI: "(ce) glorieux saint, qui yssit et fut extrait de la maison de France" (this) glorious saint, who issued and was drawn from the house of France (Ordonnances, vol. XVII, p. 337), in the year 1511 by King Louis XII: "Monsieur saint Léonard était de la maison royale de France, et de sang et lignée royale" [Lord St. Leonard was of the royal house of France, and of royal blood and lineage], and others (cf. Oroux, work cited, p. 168 – 71; Arbellot, p. 252 – 53). From which it came about that often, when an effigy of St. Leonard was painted or sculptured, artists sprinkled his clothing with French lilies. By these effigies I should believe that certain more recent writers were led to make up the story that those lilies of the French arms were revealed from heaven to St. Leonard (see above, p. 141, note 1).] of Clovis Clodevei 10 and so thereafter; Glodovehi 22., king of France Francorum 25. [It will be good to remember that not before the middle of the eleventh century did the words rex Franciae begin to be used in place of the customary words rex Francorum.], were his parents, and among the attendants of the palace they had tenebant 28; tenebant et hab. 30. the first place in the military service after the king. Now King Clovis himself Glodoveus 22; Chlodoveus 25; Dodoveus 29. in the beginning of his age was a pagan (f. p.) p. f. 4, 9, 13; p. erat 11. after the custom ritum 24, 25. of the gentiles, but through the preaching of St. Remigius, archbishop archipontificis 8, 9. of Reims Remorum 25., he was converted to the faith of Christ and became a Christian. by his godfather St. Remigius Who, finally, according to the words of truthful witnesses, received the boy Leonard from the sacred font because of his most dear love for his noble parents. And the boy Leonard, after he had passed through crevit per 28, 30. the increases of boyhood (i. p.) p. i. 11, 22, 28, 30., having become a youth, was unwilling (r. n.) n. r. 3, 25., according to the custom of his family, to be entangled in the royal soldiery, devoutly brought up but touched by the divine spirit (s. d.) d. s. 4, 12., he wished rather to follow the footsteps of Archbishop archiepiscopi 3, 9, 27; pontificis 13. Remigius; whose salutary warnings he did not attend to as 28, 30 omit. a deaf hearer, but as a prudent man and future sower he laid up what he heard in the secret chamber secretario 4, 12, 28. of his heart.
[2] he himself also obtains from King Clovis For as the aforesaid bishop, the blessed Remigius, had once persuaded the kings of the Frankish race These things about St. Remigius are narrated nowhere else. to establish such an edict for the honour Codices 1 – 30. amore 7, 11, 20, 23, 26, 28; amore vel honore 9. of God, that, as often as they entered or passed through the city of Reims, whoever were held in chains or in 28, 30 omit. prisons should at once without any hindrance be sent away dimittebantur 5, 6. free; which is kept observatur 5, 6. even to this day; for if ever the king of Gaul Franciae 25.
turns aside [devertit 10, 14; divertitur 1, 3, 5 before correction, 8, 9, 11, 13, 15, 18, 19, 22 – 24; divertit 5 after correction, 25; diverterit 4, 27 after correction.] to the aforesaid city, all go out released from the prisons and leap forward to meet him (o. ei) ei o. 4, 13, 26. to give thanks; [In the Roman codex of the Biblioteca Vittorio Emanuele, Farfa 27, there is copied in the twelfth century, fol. 190v – 193v, a Life of St. Leonard mutilated at the end (cf. Catalogus Latinus Romanus, p. 118), which elsewhere agrees not badly with the other copies, but here has inserted these words, which we have judged should be copied out: "The innumerable miracles conferred on the most holy confessor Leonard are, because of their continual frequency, beyond telling. And because the liberation of those whose weights of iron lie open to view there can be reckoned by no one, there appear to those who come several columns or beams loaded, laden with the iron material of the miracles, which are eighty in number, and trees set in the middle of the monastery. For no one, as I reckon, could ever find a tree so beautiful and so delightful to see, adorned variously with most beautiful flowers, as much as he may behold that one adorned with the material of all the ironwork with its flashing signs. Nor is it easy to narrate the daily miracles to one who does not see them, nor hard to believe them, according to God saying: He who believes in me, the works that I do, he himself shall do, and greater than these shall he do. John 14, 12."] Sic adds 10, 11. but 10, 11 omit; ergo 25. in imitation of his good master Remigius [The writer seems to have devised these things for this reason, that in his time the miracles of St. Leonard in the liberating of captives were extolled by celebrated report. Cf. above, p. 142. Hence also it came about that in depicting the saint artists were accustomed to add fetters, chains or other such things, or even to paint single captives or pairs prostrate at his feet. Cf. on this matter, among many others, Arbellot, work cited, pp. 162, 165 – 67, etc.; Ch. Cahier, Caractéristiques des saints, (Paris, 1867), pp. 177, 190, 191; W. L. Schreiber, Manuel de l'amateur de la gravure sur bois et sur métal, vol. II (1892), p. 136 – 38; vol. III (1893), p. 226; L. Delisle, in Bibliothèque de l'École des chartes, vol. LXI (1900), p. 199 – 200.] Leonard, the good disciple (b. d.) d. b. 3, 4., sought 18, 19 omit. this very thing from the king et adds 20, 21. with most humble prayers petiit adds 18, 19., the liberation of many captives. that all who were held in the custody of the prison-houses, if he himself wished to visit them, should be altogether released. This he obtained from the king with good will, and wherever he heard that people were imprisoned, not sluggish (n. p.) impiger 4, 25. he hastened with all his strength to their release. For he knew that this illud 1, 13, 25. gospel word (v. e.) e. v. 1, 9, 24; 4 omits. was written: I was fui 11, 25. in prison, and you came to me (ad me v.) v. ad me 1, 3, 8, 9, 11 – 13, 18, 19, 22, 25, 26, 29. Matt. 25, 36. and: What you did to one of my least ones, you did to me. Matt. 25, 40.
[3] Renowned by the fame of his virtues, And the fame of his goodness Codices 1 – 30. (e. b.) b. e. 2 – 4, 8, 9, 12, 13, 26. grew vehemently through all Gaul, and therefore que 18, 19, 24 omit; et propterea 3, 29; pretereaque 21; unde 4. many sick persons flocked to him for the sake of recovering health. To them in the name of the Lord he restored health sanitatem 3, 13.; moreover he gave them 23, 30 omit; et adds 10. food et adds 5, 6, 11, 14, 16, 22, 27, 28. carnal and spiritual [(c. et s.) s. et c. 8, 9, 23, 24; c. spiritalemque 3 corporis et animae 4; et s. 12 omits.]. He was indeed eager in exhortation, sweet and humble in speech, simple and modest in action, truthful in promise, generous and munificent in almsgiving; modest likewise in giving an account, and so 12 – 14, 22 omit. slight and (ita et) et ita 28, 30. lowly [inclinis 3, 4, 12 after correction, 13, 30; acclinis 25, 28; acclini \\\\ 1; inclitus 20.] as though he were not of noble but of the humblest generation. Meanwhile, while the man of God, blessed Leonard, watchfully meditated on the law of the Lord day and night, his reputation was spread among all by manifold speech. Psalm 1, 2. Wherefore the king of France Francorum 25. ordered him to be summoned to him by honourable envoys; the episcopate having been refused, and he said to him: "Leonard, man serve 18, 19. of God, I beseech you that, departing nowhere numquam 5, 6, 9, 11, 14, 28, 30. discedas 28, 30; discedas et 29., you remain with me in a 28, 30. my palace sed adds 28, 30., until you receive accipias 26, 28. from me the pontifical infula, as you are worthy." For he was already 5, 8, 9, 12, 17, 29 omit. a cleric, humble and meek. St. Leonard answered him: "If voluissem adds 28, 30, according to the rights of my parents I had wished 28, 30 omit. to serve as a soldier under the kings of France Frangie 11; Francorum 25; 3 omits., I know very well, good king, that in your court I should not have been among the middling. But since I have chosen rather to serve my God in abasement than, set in sublimity, to obey an earthly king, bestow the infulae of the prelacy antistiti 8, 11; antistitis 7, 15, 23; antistitum 12, 28, 29. on those who desire them; but for me it is enough to praise the name of the Lord in solitude (s. l. n. D.) l. n. D. s. 11, 22.. For I do not say this, great king, as though the summit of the episcopal office were to be execrated for those whom it befits; but I say it for this reason quia 3., as I have already said above (d. s.) s. d. 12, 25., that 3, 5 – 9, 11, 13 – 15, 17, 20, 22, 23, 25, 26, 28 omit. I wish rather to be an abject in the house of God [(e. in d. D. a.) e. a. in d. D. 1, 13; vivere a. in d. D. 25; a. e. in d. D. 8; in d. D. e. a. 10; in d. D. a. e. 28.] than to dwell in the houses of the princes of this world. Psalm 83, 11. he joins himself as companion to St. Maximinus, abbot of Micy;" Leaving therefore what the king was promising, namely the summit of all earthly dignity (t. d.) d. t. 3. 26., like a faithful husbandman, sowing the word of God, he came ad adds 8, 14, to Orléans Aurelianis 4, 13, 25; Aureliano 30.. Not far outside the same city he found a venerable man, Maximinus Maximum 7, 29. by name; to whom per adds 20, 21, 23. he adhered for some time.
[4] from whom then While St. Leonard 25 omits; Leonandus 14. stayed moraretur 26, 28, 30. with the illustrious cenobite Maximinus Codices 1 – 31. Maximo 7, 29. [In the Life of St. Leonard of Vandœuvre, which we adduced above (p. 140, note 8), it is read that that Leonard, at the command of St. Maximinus, went to Eusebius, bishop of Orléans, and by him was raised to the office of the diaconate. Certain persons understood this of our Leonard, so that in effigies painted or sculptured he often appears adorned with the vestments of a deacon or the Levitical dress (cf. Arbellot, pp. 14 – 15, 35), while others would have him advanced to the priesthood; both equally uncertain. From the same Life of Leonard of Vandœuvre there was transferred to Leonard of Noblat the miracle which Arbellot narrates, p. 15 – 16.], he learned by the revelation of the Holy Spirit (s. Sp.) Sp. s. 4 – 6, 8, 9, 28. that he was no longer (i. a.) a. i. 3, 5, 9, 10, 25; ibi a. 12. to remain commaneri 1, 2, 14, 17; commorari 3; commorare 29; debere adds 7, 8. there, but rather to set out toward the region of Aquitaine [Equitaniam 6, 8, 9, 11, 14, 27; equitaniam 21; Aquitaniam 23; Aquitanica 30; Equitani quam 7.]. The mystery of this matter he made known to his most worthy brother, blessed 3, 8, 10, 25, 29 omit. Lifardus [Liphardo 1, 2 after correction, 5, 7, 25, 30; Lietphardus 2 before correction; Lieffhardus 8; Filardo 21; and so thereafter.] [That St. Lifardus was the brother of our Leonard is taught, apart from this Life, only by certain more recent documents of even much less authority (cf. Arbellot, p. 255 – 56). On the contrary the Life of St. Lifardus (BHL. 4931) is altogether silent on this matter, which, although it was not written before the ninth century, is nevertheless older than the Life of Leonard. Oroux judges that the Life of St. Leonard must be believed (work cited, p. 187 – 94), while even Arbellot himself denies it (place cited).], and departing from his brother St. Lifardus who was his faithful companion, and he wished to take him (d. e.) e. d. 10, 13, 14, 25, 26. with him. But blessed Lifardus Filardus 7 here. answered St. Leonard: "Most holy brother, if it is not held videtur 1; videtur esse 10; habeatur 21; haberetur 28. contrary to your will, here above super 28, 30. the bank of the Loire I shall prepare for myself 12, 25, 28, 30 omit. some 7, 8 omit. place for my dwelling. But you, go wherever the Lord Jesus Christ leads you (te d.) d. te 18, 22., who may be propitious to you here and everywhere." And kissing one another invicem 9, 25. they were parted from each other. And Lifardus Lieffardus 8 here. sought Meung Madimum 3; Medanum 22., where he now rests; St. Leonard also 19 omits; vero 1, 6, 11, 16, 25. turned vertit 12, 20. his way toward Aquitaine Equitaniam 7, 8, 9, 14; equitaniam 21; Aquitanicam 2 before correction, 29.. he sets out for Aquitaine; And passing through Bourges
Biturice 3; Brittaicam 29. diocese, he by no means hid himself for fear of suffering, but like an outstanding soldier from this word 31 begins. girded with the arms of faith he manfully preached the name of the Lord. For Christianity in those parts was still quite new, since savage paganism had not yet been utterly extinguished by baptism. And so the man of God, by words and works, as much as he could, exalted the name of Christ. He put demons to flight, gave back hearing to the deaf, sight to the blind, walking to the lame, and to all the sick who came to him he furnished the remedy of health. Doing such things, Leonard the athlete of Christ, fittingly armed with the helmet of salvation and the shield of faith, followed the journey he had entered upon inceptum 27, 28; initium 7; iam dictum 21.. Eph. 6, 16, 17.
[5] where, as he passed through the forest of Pavum Codices 1 – 31. Et adds 18 – 20. At length que adds 12, 25, 28, 30. he entered in adds 4, 11, 23, 24. a certain forest, whose cuius 18, 19. name is Pavum Panum 7; Pavus 29. "La forêt de Pauvain" [The forest of Pauvain Arbellot translates, p. 21, whether from sure knowledge of the matter or by mere conjecture I do not know. Certainly there is now no forest in this place, nor does any name like Pavum survive in the whole neighbourhood.]; which forest was quite abundant and full of wild beasts, and therefore et propterea 3, 9, 22; -que 30 omits. the kings of Gaul and also 3, 8, 24 omit. the dukes of Aquitaine Equitanie 7, 8, 29; equitanie 21; Aquitanice 18. had been accustomed to go iri 1, 2, 6, 12, 13, 15 before correction, 17 – 19, 20 before correction, 26. hunting in it (c. in ea) in ea c. 15, 25.. In the aforesaid forest there was a royal hall [thus also 8; salina 8 in another hand above the line; aula 3, 4, 18, 19, 31; sola 17, 30.] [That is, a house, a building, especially one ample and well furnished. Cf. Ducange, under the word.] prepared of old for the sake of hunting. It was indeed not far distant from the city of Limoges Lemonica 3, 9; Lemoica 29., but about ten miles lay between. The king therefore came every year with his young men and, as is said, his wife very often accompanied him [Those who considered the Life worthy of belief attempted to determine the names of the king and queen, which the writer had passed over in silence, some naming Clovis and Clotilde, others Theodebert I and one of his wives (see Oroux, p. 207 – 13, cf. p. 194 – 207; Arbellot, p. 259 – 64).]. Now it happened, at that time when St. Leonard was passing transibat 11, 23, 25; transisset 27. through the same forest, that excessive pains surrounded the queen. For she, coming with the king her husband for the sake of delight, was staying in that place; but vere 21, 27., being pregnant, she was in danger in childbirth, almost at the point of death mortis 7, 19.. Wherefore the king, anxious and sad, sought help in this matter from many physicians; of whom none could give aid, the art of manifold medicine being applied. All Plorant 28; Plorabant 30. the king's friends, then, were in the greatest sadness, because the queen was dying so 11, 30 omit. miserably, and the whole household wept -que 13, 22, 28 omit; propter hoc flebat 30. within and without.
[6] and to the queen of the Franks, labouring there in childbirth Meanwhile, while this Codices 1 – 28, 31. haec 21, 27, 28. is being done aguntur 27, 28. and the cry of those grieving is raised attollitur 3, 13, 15. to heaven, St. Leonard, as has often now been said, making his way through that grove, leaving the road, turning convertit 3, 12, 25, 28; committens 7. toward the voices of those mourning, moved by the piety of his heart, wishing voluit 10, 13; volebat 31. to know why the groaning of so great a cry resounded. As soon as the courtiers saw him, they announced his arrival to the king without delay, saying: "Lord king, there has just now arrived and stands outside astitit 4, 12, 13; stat 25. here huc 7, 11. a certain man of God, the sight of whose reverend face shines like a heavenly angel." And at once the king, leaping forth to him and bringing him with him into the hall (in a.) 7, 18, 19 omit., thus taliterque 5, 6, 21, 22, 25; taliterque ad 16, 27. addressed him alloquitur 9, 17., saying: "I ask you, venerable father (v. p.) p. v. 18, 19, 25., make known to us mihi 26, 28. of what homeland you are sprung, or whence you have come to us (n. a.) a. n. 9, 31. today, or if you possess any aliquid 14, 21. skill in medicine." To this quidem verba adds 4, 10, 11, 23, 24. St. Leonard answered: "The homeland of my birth indeed is France Gallia 28.; but the lamentations of the mourning have brought me to you. As to the medicines of herbs about which you ask me, I know nothing of them, but through the invocation of the name 19, 23 omit. of our Lord Jesus Christ I drive away various infirmities from the sick." Hearing this, the king was made 3, 6, 8, 9, 13, 18, 19, 26, 28, 31 omit. very glad, and addressed him again (a. e. e.) eum a. est 3, 9. with such words: "Tell me, most blessed patron, by what name you are also called." St. beatus 4, 23, 24. Leonard 9 omits; Leohnardus 14. answered him: "Among men I am called Leonard Leo\\-nardus 14., a servant of almighty God and a humble hearer of the blessed Remigius." And 9, 28 omit. the king, hearing that he had been 9, 19, 25, 31 omit; fuisse 3. instructed by a good man, believed him to be holy and kindly; and he throws himself at his feet, seeking help out of his great sadness: "Help me," he said (i. m.) m. i. 3, 4, 27., "most holy father, for my wife is dying, set in the peril of childbirth. Bring me, I beg 27, 31 omit., a twofold consolation, that by your holy prayers I may merit to receive my wife freed with her child brought forth."
[7] by his prayers St. Leonard therefore Codices 1 – 28, 31. itaque 8, 9., in his accustomed way inclined to words of piety, his eyes suffused [suffusos 1, 2, 4, 6, 9, 14, 18 – 21, 24, 26 before correction; habens suffusos 7; suffossos 15.] with tears, because he was moved by the king's regis 2, 3, 6, 7; regis his 28. sighs, raised the king from the ground, and with him and a few of his attendants entered the bedchamber where the failing queen lay, and fixing his eyes on heaven, prayed thus to the Lord, saying: "God almighty, alone without end and sine adds 2, 9, 12, 25. beginning, who created the whole 11, 25 omit. world from nothing, at whose command the restless heaven turns, while the earth stands immovable forever; by whose light the stars of heaven are illuminated, and at whose nod the moon occupies the night, the sun the time of day; whose immense and unspeakable brightness irradiates the deep darkness of the abyss; by whose precept the sea is restrained, in that it never advances beyond its bounds; who from that same sea mare 1, 3 – 5, 9, 13, 14, 22. bring forth rivers and shut up the blasts flumina 2, 21. of the winds in the caverns of the earth; who also with inestimable power bring forth soft seeds from the hardest wood; who fashioned formasti 17, 23, 25. Adam from the slime of the earth, and, from et de 1, 3, 4, 8, 9, 14; ex adds 11. his (d. e.) de eiusque 13, 23 corrected in another hand. side (e. l.) l. e. 11, 25. forming woman as a help for him 17, 25 omit; & 10; Dei 14., joined her to him in marriage coniugio 3, 7 before correction, 27.; to whom for the propagating of the offspring of those to come through the coupling of lawful marriage you gave a perpetual blessing, saying: Increase and multiply, and fill the earth, and have dominion over the birds of heaven and the fishes of the sea (v. c. et p. m.) p. m. et v. c. 8, 22., Gen. 1, 28. and also over beasts of every diversity; who made the patriarch Abraham and et coniugem 3, 8. his wife Sarah Sarram 1, 2, 4 before correction, 15, 24, 26., though advanced in riper age, fruitful with the novelty of an unhoped-for child; who also, the Holy Spirit cooperating, sent your Son from your bosom to the womb of an unviolated virgin, that in her God might become man and by human law lie hidden in the house of one pregnant, and also 3, 14 omit. after the lawful number of nine months, the virgin mother bringing forth 18, 19 omit; permanente 3., as one proceeding from a bridal chamber, by being born might leave relinquere 5, 15. the virgin's womb; in whose name I call on you, God the Father, with the Holy Spirit (S. s.) s. S. 14, 25., and suppliantly beseech you, with the accustomed clemency with which you always hear me, to be swift and ready to hear the voice of my prayer. Psalm 87, 3. Let my prayer enter into your sight (o. m. in c. t.) in c. t. o. m. 5, 6, 8, 10 – 13, 18, 19, 22, 25.; incline piissime adds 13. your ear, most gracious one 1, 3, 10, 13, 24 omit., to my prayers precem meam 3, 27; piissime adds 10, 24.. For through the most sacred mouth of your Son our Lord Jesus Christ you promised to the twelve apostles and to the other faithful Christians, saying: Whatever you ask the Father in my name, he will give you; John 14, 13; 16, 23. I ask therefore, almighty Father, through your only Son and likewise also through the Holy Spirit, that upon this queen groaning ingemiscendi 9, 20. for the anguish of childbearing the help of your piety may come, that, freed from the present danger, she may be able with us to glorify your name, which is blessed for ages of ages."
[8] had given aid, And when Codices 1 – 28, 31. omnes adds 10, 12, 15, 17. those who were present had answered (q. a. r.) r. q. a. 18, 19, 31. "Amen," immediately as St. Leonard Leonhardus 8., together with the king and the others who had been present aderant 6, 9, 13., went out of the bedchamber, his prayer was heard (e. o.) o. e. 3, 10, 20, 21, 23, 25.. For the divine mercy, at the intervention of its beloved Leonard, at once came to the aid of the dying queen, and, the child she had in her womb being born, free from all weakness
liberatam 22, 26; libera 6, 25. it commanded her to be. Then the king and all his soldiers or servants stretched out their hands to in 1, 19. heaven and blessed almighty God (o. D.) D. o. 8, 13, 14, 28, 31., who through his servant Leonard deigned to work so remarkable a miracle. the other gifts which the king had offered being spurned, Moreover Propterea 2, 13. the king ordered golden cups and silver dishes and purple robes woven with gold and very many other ornaments to be brought, and all these to be gratefully presented to St. Leonard as a gift. But the renowned combatant of Christ, to whom the world with its pomps was crucified, altogether omnia 11, 23; (resp. o.) o. resp. 8, 9, 26. rejecting the royal gifts exenia 2, 26, 27 after correction, 28., and calling the king himself -que 12, 18, 19, 25, 31 omit., addresses -que adds 7, 14 before correction, 16, 21, 22, 27. him ei 7, 8, 11, 12, 14 – 16, 21, 22, 27; 25 omits. in a most gentle voice: "Hear me, king. The gift of God is by no means acquired with money, but is administered to the faithful at the price of faith. Cf. Acts 8, 20. Wherefore what you desire to bestow on me, be diligent to pay out to the poor, to widows, to orphans, and to those suffering -que 7, 25 omit. various need in their affairs, that you may merit to enjoy 1, 5 omit. after the death of the flesh eternal happiness [aeterna felicitate 6 – 9, 11, 12 after correction, 13, 14 after correction, 16, 23, 25, 28, 31.]. For I need none of these things; I desire only, in some solitude of the forests, despising the riches of the world, to serve Christ alone, and therefore also 21, 23 omit. I flee the crowds of peoples (p. c.) c. p. 20, 21, 27., that [et 2 before correction, 6, 7, 14, 16, 18, 20 – 22, 26 before correction; 19 omits.] serving Jesus Christ through days and through 3, 4, 8, 9, 15, 19, 25, 26 omit. nights [(p. d. ac p. n.) 28 omits; perdus ac pernox 1; perdius ac pernox 22 – 24; p. d. ac pernox 12.] solitarily 10, 14, 25 omit. 10, 14 omit; ut adds 16, 18, 19. I may be able to attain the everlasting treasures." To these words of the blessed man the Catholic king then answered: yet he accepts a part of the forest granted by royal diploma. "To your most sacred will, man of God and friend of religion, I can abundantly give satisfaction, for under a charter precept I shall hand over to you this whole grove (i. n. t.) t. i. n. 18, 19.." The blessed Leonard said to him: "Not the whole," he said, "most serene king, shall I accept, but a part, since I perceive from this your will to bestow." And he added: "As much therefore of this forest as I shall be able to travel over with my little ass, so much and no more I earnestly wish to be granted me by your highness." [Similar things are read in other Lives of the saints, which it is manifest must be reckoned among popular fables, although Arbellot seems not even to have suspected this (p. 256 – 58; cf. p. 32), who gave so much credit to little stories of this kind that he candidly asserted that this was the customary way of fixing the boundaries of lands in the Merovingian age. Krusch more rightly conjectures that the writer of the Life drew at this place from the Life of St. Carilefus, in which (BHL. 1568, ch. 10) Carilefus in the same way is said to have refused to accept any more than he could go round in one day with a little ass.] This the king fulfilled under a royal decree, and whatever 18, 19 omit. he comprised by the circuit of his little ass, as the same holy man had requested, he commanded to be closed with stone boundary-marks [Hincmar narrates in the Life of St. Remigius (BHL. 7155), ch. 17 (ed. Krusch, p. 306 – 7), that when King Clovis had similarly granted to Remigius that as much as he went around while the king himself rested at noon he would give him the whole, Remigius used this precaution, that going along by boundaries which are most clearly visible, he sent or set the signs of his journey. These signs the distinguished Br. Krusch bids us compare, not unaptly, with the stone boundary-marks of Leonard.]. It is not useful therefore 14, 25 omit. to write down in letters how much land he was able voluit 6, 22. to enclose in one night's riding. For it is sufficiently still 1, 3, 13, 25, 28 omit. held in memory whatever was comprised comprehendendum 18, 19 before correction. by the blessed man's circuit.
[9] In which, an oratory having been built, After all these things were done, St. Leonard remained in that same place which the king had given him, namely in the very solitude of the grove Codices 1 – 28, 31. (n. s.) s. n. 8, 9.; where also he built an oratory in honour of Mary, the holy Mother of God; and on the left side of the oratory he placed, to the memory of the blessed Remigius, another altar. He stayed therefore ergo 8, 9, 25. there 13, 19, 28 omit. for no small time ibi adds 28., constraining himself with the strictest food. He wasted his body with fasts, persisting in prayers and vigils. he takes two monks to himself as companions, Besides this he gathered to himself two monks (s. d. m.) d. m. s. 8, 9. religious in life and manners, that celebrating the divine mysteries in that same church (ea. ec.) ec. ea. 3, 24; iugiter adds 24. they might continually 2, 24 omit. stand by assisterent 12; asisterent 25., if ever the man of God should go round circuissent 7, 21. the thresholds of the saints for the sake of prayer. For it was very often his custom Mos 20, 23 after correction, 28. (sae. e. si.) si. e. sae. 3, 13. to visit the basilica of St. Martial the bishop apostoli 2; episcopi 8, 9. [From this word pontificis Oroux (p. x) and Arbellot (p. 240) took a not altogether improbable argument to show that the Life of St. Leonard was written before the year 1031, in which year it was decreed in the councils of Bourges and Limoges that the name and memory of St. Martial should be set forth not among the confessors but among the apostles. See above p. 139, note 11.], and therefore (et i.) ideoque 3, 28. he did not wish his church to be without a servant while he himself, as we have said, was going anywhere to pray sanctorum adds 8, 9..
[10] for whom But since his church was about one mile distant from the river Vinzenna Codices 1 – 28, 31. [thus 2, 4, 8, 11, 13 – 15, 17, 18, 23, 26, 28; Vizenna 19, 24; Vincenna 7 – 9, 22; Vicenna 3; Vingenna 1; Vigenna 12, 20, 21; Vintenna 6; Winzenna 16; Wizenna 25, 31; Wincenne 10; Vienna 27, and so also below, if not otherwise noted.] La Vienne., it seemed to his monks to be 1, 10 omit. difficult (e. d.) d. e. 9, 26. to go every day to draw water. he furnishes by a miracle a spring of water. For the Vinzenna thus also 16, 31; Vienna 21. runs in a sloping vale declivam convallem 11, 23., while the oratory is placed on the summit of a small hill. Wherefore they implored St. Leonard that near the church he would bestow largiretur 10, 25. on them a resource of water. Then he, not far from the same basilica ecclesia 2, 3, 24., ordered a dry pit to be made in the manner of a watery well (a. p.) p. a. 4, 6., and standing over it he called upon the name of the Lord thus: "O God, living spring and origin of things, whose spirit was borne over the waters (s. a. f.) f. s. a. 8, 12, 25; f. supra a. 13; efferebatur s. a. 14. in the beginning; who raised up the ark of Noah upon the waters of the cataclysm et adds 8, 12, and the rest -que adds 25, 28. submerged, destroying them in those same waters; who commanded the Red Sea to be divided (d. i.) divisisti 1, 3., that your people might cross, and who through your servant Moses made the rock pour out streams; who also gave a law to all waters, that they should have their running down toward the valley, forbidding them naturally sursum adds 12. to have an ascent to higher places again 12 omits; sursum 7, 16, 21; cursum 20; decursum 27., you, O Lord, by your most excellent power command, I beseech you, contrary to the nature of rivers, that the Vinzenna thus also 6, 16, 31; Vizenna 4; Vienna 21., rising upward through the hidden passages of the earth, may be poured infundat 7 – 9, into 7 – 9 omit. this dry well, so that, having received the water we desire, we your servants may always and everywhere praise your name, which was et adds 1, 4, 25, 28., is and shall be always blessed." And when "Amen" had been answered, immediately the well received an unfailing water, which furnishes drink to the inhabitants even to the present day (d. p.) p. d. 2, 4, 7, 12, 16, 17, 22, 25.. Besides this St. Leonard called the same ipsum 8, 9. place Noblat [The town that was afterward called Saint-Leonard originally drew its beginning from the family name Novellius. Cf. A. Holder, Alt-celtischer Sprachschatz, vol. II, col. 780 – 82.], because it had been granted condonatus 8 – 10, 13, 25. to him 18, 19 omit. by a most noble king [How much advantage accrued to the town of Noblat from the belief that that church had been given by the king to St. Leonard and built on the royal fisc is shown by the privileges reviewed by Arbellot (pp. 258, 266 – 70), by which the kings of the Franks up to the eighteenth century both recognized and confirmed the immunity of that town. But it must be observed that the first privilege of this kind, at least that has been found, is not older than the beginning of the twelfth century.].
[11] Therefore, because a light cannot lie hidden in darkness (Codices 1 – 28, 31). (l. in t.) in t. 1. 2, 8, 9, 15, 24, 25; in t. esse 7., as Scripture has said, Matt. 5, 14, 15. and 13, 18, 19, 27 omit. a city set (a. c.) c. a. 8, 9, 12, 13, 22. on supra 1, 6, 7, 15, 18, 19. a hill cannot be hidden, although the saint of God fled away from aufugeret 10, 13; fugeret 7. the multitude of the people and loved the solitary life, as has often been made known prolatum 11, 22, 28; dictum 2, 3., yet because God is glorious in his saints and
through them does fecit 7, 24. wonders among the nations, by divine prompting countless columns of the feeble came together to him; The sick flocking from all sides which the grace of almighty omnipotens 18, 19. God healed through his faithful servant.Cf. Psalm 67, 36. For enim 2 before correction, 3, 14. the name of his holiness extended through all Aquitaine Equitaniam 8, 9; Aeq-7; ȩqu-21., and no less through all Brittany Brittaniam 8, 21, 26; Britaniam 7, 20, 23, 27., passing beyond even 10, 25 omit. as far as [usque 1 – 3, 7 before correction, 11, 13, 18 – 21, 27; usque ad 4, 5, 12, 14, 23; per omnem 28.] Germany. To such a degree indeed did the Lord magnify his saint servum 10, 24, 25 (where sanctum is added by the first hand above the line). that if anyone placed in prison called upon his name, his chains being broken, he became free, nor nec 11, 28, 31. could anyone hinder him. and captives having been freed by his intercession, Many from distant regions, freed by him from prison-houses or chains, asked in what place blessed Leonard had his lodging; moreover they brought afferebant 18, 19. with them their fetters and weights of chains, and falling at the footprints of his feet humbly presented them; and very many remained there 2, 20 omit. and in the manner of servants promised the obedience of servitude. But the man of God was rather eager to serve them, distributing to them a part of the spacious patiosa 6, 7. breadth of the forest, so that they might grow accustomed to live rather by agriculture than, gaping after worldly plunder, be entangled again in dark confinement. These moreover he refreshed with gospel preaching, and all who came to him labouring with various infirmities he both 2, 7, 8, 12, 13, 15, 25, 28 omit. healed et adds 7. by holy prayer and fed unceasingly with sweet speech. As a father is pleased with his sons, so he was pleased with them, for he furnished clothing to the naked, fed the hungry and gratefully gave to all, as far as he could, what they needed.
[12] there come to him also many of his own fellow citizens and kinsmen; Moreover, while such wonderful great deeds of the holy man Codices 1 – 28, 31. (v. s.) s. v. 1, 4. were heard again and again (et s.) 1, 3, 7, 9, 25 omit. in France Gallia 3., many of his eis 6, 14; illius 3; eiusdem 28. lineage, and others once of the same household, selling their estates and the rest ceteraque 21, 23. of their possessions, came with wives and children as far as the holy man's (s. v.) v. s. 13, 18. dwelling. Seeing them, St. Leonard wondered at them enough and more 18, 19 omit; quam credi potest adds 12, 25. (e. a.) a. e. 3, 25, 26.: "I," he said, "fled you, and you follow me. For so 5, 16 omit. you are (e. me) me e. 3, 8, 9. to follow me to the glory of paradise (g. p.) aeternam g. 8, 9.." When they recognized his voice, falling to the earth and worshipping -que adds 26, 28. they said: "Lord father, we are yours. From you, if it please you, we wish never to depart. Cf. Psalm 24, 4. Show us your ways and teach (n. e.) e. n. 8, 9, 25, 31. us 3, 26 omit. your paths." To these words St. Leonard answered: "I address alloquar 5, 7, 11, 17, 21, 23, 28. you, most beloved, with the mouth of David davidico 8, 9, 15, 19, 28.; but lay up my words (v. m.) m. v. 2, 5, 6, 11, 17, 21, 22, 24, 27, 31. in your heart. Psalm 36, 25. For I have been (e. f.) f. e. 3, 4, 7, 10, 13, 15, 25; enim f. 19, 28. young and now (et i.) 3, 4, 7, 10, 13, 25 omit. have grown old, and I have not seen the just man forsaken, nor his seed seeking bread. Psalm 33, 10 – 12. Fear therefore the Lord and his saints, for there is no want for those who fear him. The rich have been in need and have hungered; but those seeking the Lord shall not lack minuentur 23 – 25. any good thing. And so, sons, hear me; I will teach you the fear of the Lord. For this reason God has taken you from the tumult of peoples and from the whirlwind of the world, that dwelling with me in this solitude you may live rightly here 8, 9, 25, 28 omit. in justice hic adds 8, 9. and blessedness bonitate 18, 19., for it is written: A little is better for the just man than the many riches of sinners Psalm 36, 16. and again iterum 11, 25.: Better melior 6, 12, 13, 25, 28. is a dry morsel with joy than a house full (p. d.) d. p. 1, 3, 25. of victims with strife. Prov. 17, 1."
[13] whom he kindly receives, Therefore after the salutary words of his honey-flowing preaching he divided among them seven portions of his forest by the line of distribution [Cf. Psalm 77, 54: "and by lot he divided the land to them by the line of distribution." Beware therefore of understanding funiculum here as a measure of land.]; for there were seven families. These things having been so Codices 1 – 28, 31. itaque 6, 9, 10, 13, 14, 21; 28 omits. accomplished, he spoke to them again thus: "Man," he said 18, 19 omit; inquit 3, 25., "is born to labour, and 20, 22 omit. the bird to fly. Cf. Job 5, 7. Labour therefore with your own hands, as the holy apostles (s. a.) a. s. 4, 25. did, that you may have what you can (h. q. pa.) 11, 23, 24 omit. helimosinas adds 11; elemosinas adds 23; elemosinam adds 24. bestow on the poor for the name of Christ. Retain this also without forgetting, that you shall live in tranquillity at all times. But whoever shall sadden either 3, 6, 8, 9, 11 omit. you or your successors without sine 3, 10. cause, I have obtained from God that he with his own shall be rooted out of the land of the living. Cf. Psalm 51, 7." Besides this a multitude of the faithful 13, 25 omit. from neighbouring and distant provinces hastened to him, as also very many others. having the desire to dwell with him to the end. St. Leonard indeed, lovable in piety, praiseworthy in charity, embracing them cherished them refovebat 11, 25. as a hen does her chicks beneath her wings. Cf. Matt. 23, 37. He was strength to the strong validus 6; invalidis 8, 10, 12, 25. and medicine to the sick, shining forth in the temple of God like velut 3, 25. the morning star (refulgens … matutina) 14, 17 omit; (t. s. m.) 16 omits.. Cf. Ecclus. 50, 6, 7. He lived (Vixit … Dei) 16 omits; (Vixit … reverentia) 14 omits. all the days of his life in the fear of God with reverence for the virtues et adds 16; virtute et 3 – 5., serving his Creator without complaint. Finally he fought the good fight, striving lawfully he kept the faith, and keeping the faith inviolably he finished the course.
[14] After death And after it pleased the Most High that he should go forth from the present world, on the eighth day before the Ides Codices 1 – 28, 31 septima 17. of November octobris 25. his most holy soul was received into heaven by the angels, while his most blessed body was buried by the crowds turmis 13, 21, 27, 28. of the faithful in the church that he himself had built construxit 1, 19. in honour of holy Mary 7, 12, 13 omit., Mother of God (s. M. D. g.) sanctissime D. g. M. 8, 9., and 8, 9 omit. perpetual Marie adds 7. virgin Marie adds 12, 13., and at the same time also in memory of blessed Remigius, archbishop archiepiscopi 8, 9, 18, 19, 22. of Reims. he is made illustrious by many miracles. In which church indeed divine miracles take place; for the blind are given light, lepers are cleansed, paralytics are healed, and various weaknesses of men omnium 4 – 7, 11, 12, 14, 16, 17; omniumque morborum 25. are cured in that place through his intercession (i. e.) e. i. 18, 19., by the gift of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns through all ages of ages. Amen Explicit Vita sancti Leonardi adds 3, 12, 18, 19, 26, 31..
FIRST BOOK OF MIRACLES
Incipiunt adds 3, 5, 6, 15, 16, 18, 26, 31. Miracles De translatione corporis 27; post transitum adds 6. of St. [(s. L.) eiusdem 3, 4, 31; eiusdem confessoris 12; in translatione eiusdem 26; post transitum eius 18; confessoris post obitum eius et de translatione eiusdem adds 15.] Leonard (M. s. L.) Signa ipsius 8. No heading in the other codices.
[1] The body of St. Leonard having been translated Moreover Codices 1, 3 – 6, 8 – 10, 12 – 28, 31. 3 omits. after the passing autem adds 3. of St. Leonard, through the miracles which God (D. p. e.) p. e. D. 3, 27. worked through him illum 25., that district of Noblat was daily paulatim 3; dietim 19; ditatim 28. increased by arriving advenientibus 25. peoples; and there came to be (fiebatque … populus) 3 omits. a greater number of inhabitants, for clergy and people were growing. And so igitur 3. when not a few days had rolled by, it was revealed through a dream to the clerics of his church 3 omits. that they should build fabricarent 3, 4, 8, 10, 12. another basilica ecclesiam 3, 8 – 10, 13. and, having translated his most celebrated celeberrime 10, 14, 18, 19, 25, 31. body into it, should place it there collocarent 3, 4, 8, 10, 12. Here 9 ends.. And they, reporting these things to the people, ordered precipiunt fieri 25. a fast fieri adds 12. of three days, and all, fasting together and persevering in vigils, cried out to the Lord Deum 25. with one mouth (u. o.) una 22; una voce 6; una voce clamantes et 28., saying: "God, redeemer of all, who with your own blood redeemed the world, who commanded the bones of the patriarch Jacob and the ashes of your faithful Joseph (f. t. I.) I. f. t. 18, 19. to be carried out to the land of promise repromissionis 10, 22, 25, 28., who also tuos adds 25. willed your holy cross and the venerable nails to be obtained by Helena, into a new basilica, show us, we beseech you 25 omits., a place 3 omits. to
which it pleases you (t. p.) p. t. 25. that your confessor be translated." And as they were thus praying and spending the night in prayer, God Dominus 14, 18, 19. gave them illis 3. through his servant (D. p. s. s.) p. s. s. D. 25. an admirable sign (s. a.) a. s. 3., through which they understood the place for building the church. For on the third night a very deep snow lux 18, 19. fell through almost 3, 6 omit. the whole province; but that place in which St. Leonard wished to rest appeared altogether empty. This miracle having been seen, they rendered thanks with shouts to the Lord, who through his holy confessor thus gladdened the doubting people (d. p.) p. d. 25.. And immediately, seizing hoes and mattocks, they dug there the foundations fundamentum 18, 19. of the church, finishing it at a rapid pace with urgent [(cursu c. i) 3 omits; (celeri cursu c. i.) cum instanti 25 written above in a fifteenth-century hand.] work Here 10 ends.. After this, crowds turbis 3, 5, 9. of the faithful having been gathered, they translated him with hymns and canticles to the basilica ecclesiam 3, 5. that had been constructed. How great the powers were that the Lord showed ostendit 5, 19. in his translation can by no means posson 5; possunt 21. be set forth in a few words. miracles multiply, as the very many fetters hanging in the church testify. Daily moreover namque 3. there take place at his sepulchre frequent 3 omits. prodigies, which more evidently miracula 3. bear testimony with how great a love our Lord Jesus Christ (I. C.) 3 omits. has loved dilexit 20, 27. him. For in his basilica (e. b.) b. e. 25. there hang very many multa 3. iron chains, also the swords and lances of many, whom he freed from the rage of war. As to the chains 5, 8, 12, 13, 22, 28, 31 omit. brought there (i. a.) et 3., the fetters, greaves and iron manacles (et m.) manicasque 3., whoever wished to describe them by numbering would perhaps be held incredible. But those who come to his sepulchre (s. e.) e. s. 3. can by no means be incredulous; indeed from the diverse multiplicity (d. m.) adversa m. 5; diversitate 3. of the hanging iron they become more cheerful and glad. Whoever therefore, recalling in recordationem 25; (recordans … nova) vellet omnia describere eius 3. all (r. o.) omnia 4; virtutum eius adds 25., should desire cuperent 25; describere adds 12. to record [caraxere 13; coraxare 21; caractere 12; scribere 4; retexere 19; retaxare 18; narrare 28; id est caracteribus aperire adds 20, 21.] his 5, 8, 25 omit. ancient miracula adds 26. and (et … nova) 22 omits. the new great deeds illius adds 25. that are done daily ibi per eum adds 4., time would more easily fail him (d. e.) e. d. 25. than material virtutum adds 25.. Therefore, since to narrate everything is too much, but to hide all 21, 27 omit. (u. a. o.) o. a. u. 25. is most foolish, let us write down [28 omits; describamus 8, 12, 14; scribamus 20, 21; referamus 25; (r. p.) p. explicabo 3.] a few of the many, which, to (ad d. c. a.) 3 omits. sweeten decoranda 19, 28. the hearts of the hearers, we have gathered colligimus 6, 24, 28. as it were like flowers of roses from many herbs.
[2] One is freed from a viscount of Limoges A certain Codices 1, 4, 8, 12 – 15, 18 – 28, 31 8, 25 omit. viscount of the people of Limoges, who in that same 25 omits; ea 28. city held lawful jurisdiction over the people in the manner of a prince et adds 20, 21., for the terror and punishment of delinquents (d. p.) p. d. 25. had ordered a most monstrous chain to be made. For it was very long and of very heavy weight. He had caused it to be fixed into a post standing in the interior meditaneo 25; medio terraneo 8, 20, 21, 28. of his tower, which stands not far opposite the temple of the blessed bishop Martial. But the rest (C. v.) Cetera vero pars 25. of the chain jutted outside under the air. Whoever was placed in it Here 21 ends., like a savage beast bestia 25. was bound by the neck, enduring all want and cold and rain; very often also in the summer season he was scorched by the blaze of the sun, and in winter frozen by ice and snows nubibus 20, 22; nive 8., by frosts too and blasts flamminibus 1, 27. of winds. For one so chained did not suffer one death but, to speak in a rustic way, was racked with a thousand deaths. That (Ipsa … nuncupabatur) 25, 28 omit. chain, namely, was called the maura. All therefore igitur 22, 23. who lived in the neighbourhood (m. in v.) in v. m. 25. feared to be bound with it (ex i.) 25 omits., since the innocent were sometimes ensnared inretiebantur (elsewhere irr-) 1, 12 first hand, 14, 18, 19, 24, 25. by the cruelty of the same maura nexu mortifero 25., if ever fortune 24 omits; forte 13; fortuitu 25. infected infigebat 8, 27; infiebat 14, 15, 20, 23; fiebat 24; inficiebatur 25. the viscount's breast, as it is accustomed solent infici 25. to do the hearts of princes, with earthly greed. It happened moreover that a certain innocent servant of St. Leonard Leonhardi 8. was bound in it. While the wretch, worn at the neck collum 25. by the scabrous scrabrea 8; cabra 1, 15, 24, 27, 28, 31; crabra 23; crebra 18, 19; cebra 20. rust of the iron, at the very point of death scarcely 25 omits. breathed out thin gasps, he remembered St. Leonard his lord (sa. L. d. su.) d. su. sa. L. 4, 26. and began to say within himself in a murmur of sighing — for he could not send forth his voice, since the unhappy maura pressed him heavily:bound by a heavy chain; — "St. inquit adds 8, 25. Leonard, who come to the aid of strangers invoking you, why do you allow (o. p.) p. o. 25. me, your servant (t. s.) s. t. 1, 13, 14., to be killed in the jaws of the maura? Let the sweetness of your piety help me, I beg, before the spirit of life flees from 8, 14, 15, 18, 19, 24, 25, 31 omit. me." And at once St. Leonard was at hand and appeared to him in a most white garment. Cf. Psalm 117, 17. "You shall not die," he said, "but shall live and shall narrate narrabo 14, 22 before correction. the works of the Lord. Rise up therefore in health and take your enemy the maura and carry it to my church. For no one shall henceforth be chained in it, but that te adds 8. I have released you 8, 13, 28 omit from it shall be shown to all, hanging pendens 25. before my mausoleum as a testimony." The rest of the chapter is missing in 24. And he added: "Follow me, for I 8, 12, 25, 31 omit. shall go before you, and carry down the chain. For you will not feel its burden." He rising up followed St. Leonard, as ei adds 25, 28. he illo 25. had commanded him 25 omits.. And soon, when he saw himself so swiftly brought before the doors of the blessed man's church, St. Leonard solum 22, 23. at once dismissed him. But he, entering the church before the clerics and all the people, presented the chain before the holy altar, and whatever ei adds 1, 15, 18, 19, 22, 26, 27, 31. St. Leonard had done he showed to all in his words dominis 25.. Then all who were present, giving thanks to Jesus Christ (I.C.) 1 omits; C.I. 25. our Lord (I. C. d. n.) d. n. I. C. 8, 15, 18, 19., rendered honour to him who deigns to glorify his confessor (cl. d. s. co.) d. cl. co. s. 25. with such and so great (tal. et tan.) tan. et tal. 25, 26. wonders. Hearing this haec 14, 25. therefore the citizens of Limoges and all the provincials round about, forming a column, gathered, and with vows 25 omits. and gifts offered most devout praises debitas devotissime 25. to almighty God and to his faithful Leonard.
[3] another from a tyrant Another miracle too which he performed, most beautiful, seems fit to be inserted in the following page Codices 1, 8, 12 – 15, 20, 22, 23, 25 – 28, 31 pagina 25.. For the soldiers of this diocese being at discord among themselves, a certain man very 25 omits. faithful to St. Leonard sancto Leonardo 25., dwelling in the same saint's viri adds 8, 12, 25, 26. villa of Noblat, was captured by a certain most wicked tyrant. He, fearing lest perhaps 25 omits. St. Leonard should help his man, thought these things hoc 25, 28. with himself in silent heart, as was afterward made known by the same man himself: "If I bind this man with chains and hard fetters, I fear to lose eum adds 25. him by every means, since before St. Leonard no force of iron can prevail more than the strength of wax can stand in the sight of fire without melting. If I throw him into the stocks mittam 25; inmittam 14. or the custody custodiam 20, 22, 27. of a cage, his power is of equal worth. And so, that I may not lose him, I am pressed on all sides, since I shall force him to redeem himself redimi 13, 25; se redimere 8. with about 25 omits. a thousand solidi. I know therefore what I shall do: enclosed in a pit; in the interior interiori 8, 13, 15; interiorem 23. then 25 omits. of my tower abdito adds 25. I shall order iubebo 12 – 14, 25, 26; iubeo 1. a very deep pit to be dug, and the man I dread timeo 8, 25; trepidum 23. to lose ammittere 25; amittere 8; admitti 23., weighed down with fetters and iron manacles (m. f.) manicis et ferro 25., I shall sink in that very place. For Num 25. St. Leonard has not yet entered intrabit 25. under the ground, even though he commands an iron chain to melt; and therefore -que 25 omits., if he should burst diruperit 12, 22; disrupit 28. the chain, he would not be able nequibit 25, 26. to draw this man out of the underground subterranea 4, 14, 15, 20, 22, 23, 25, 26, 31; cf. ch. 8, line 2. cave cavea 25.. Moreover I shall carry out something else that I have devised, namely over the opening of that pit (i. f.) f. i. 25. I shall set a wooden chest, on which there shall recline recubuerunt 14, 27, 28; recumbent 12, 13, 25; recubabunt 1, 26. without intermission soldiers, who
shall guard him through nights and through days [(p. n. a. p. d.) p. d. a. p. n. 12, 20, 22, 26, 27; p. n. atque (et 28) d. 25, 28.]." And this was done. For as the same tyrant had arranged in his thought, he both 25 omits. made the pit and threw the man, excessively bound, into it eam 25., and ordered a guard of soldiers to be at hand above. The man therefore, trusting in God Domino 26, 28. and in St. Leonard, although he was in anguish in the darkness and in 25, 28, 31 omit. the dread confinement of iron, yet did not hesitate at all about his rescue, but hoped that St. Leonard would at some time come to him. Then, the guards hearing, he called upon St. Leonard and very often prayed thus to the Lord: "Lord Jesus Christ, who freed Daniel Danihelem 1, 15. from the lions' den, rescue me through your beloved Leonard from the hands of my enemies." And it came about Factumque 26. 13, 26 omit; igitur 25 in another hand above the line. on a certain night after this prayer, when that man, wearied, had fallen asleep obdormisset 15, 26., behold, St. Leonard rolled over upon them the chest on which the soldiers were lying, and laid them back beneath the chest like dead men in a sepulchre, and, the opening of the pit (for. fov.) fov. for. 1, 25, 27. being uncovered, ac aperto 25. he entered to his faithful servant (s. f.) f. s. 25. with a great light. He touched him with his own hand (p. m.) m. p. 13, 25, 28. and crying aloud said: "Are you sleeping or awake? Behold, here for you 25 omits; adest adds 12; assum adds 13. is Leonard, whom tibi adesse adds 25. you desire." And he, waking and wondering at such brightness, said to him: "Lord, help me." At once, the chains being broken and ad adds 22, 31. dissolved like mud lutum 1, 14, 15, 20, 23, 26., taking him up eum adds 23. he carried him 15, 23, 27 omit. out of the tower in his own arms. Then, going along 1, 22 omit., he conversed with him eo 14, 31. as a friend with another amico 25; amico adds 20., until they arrived at Noblat; where he remained without danger (r. s. p.) s. p. r. 25.. Then ergo 13, 25., as the dawn withdrew, when he showed himself to his neighbours, he narrated in order what evils had been brought upon him (si. i. su.) sunt ei i. 25. by the tyrant, and what good things he had received receperit 25. from St. Leonard (a s. r. L.) a s. L. r. 12, 28; r. a s. L. 1, 13, 14.. How great the wonder and how great the gladness was for all, there is no need to pour out in any words Here 8, 13 end..
[4] a pilgrim unjustly detained in a certain fortress of Auvergne; Again Codices 1, 3 – 6, 12, 14 – 20, 22, 23, 25 – 28, 31. 3, 4 omit. a certain igitur adds 3. pilgrim from quite a distant region, seeing audiens 3; vel audi(ens) adds 25 above the line. the wonders that were done by the intercession of St. Leonard, resolved to go to his sepulchre Quod adds 25.. And he did so; he prayed ergo adds 25. and returned. And on his very return (s. r.) r. s. 25. he was captured in Auvergne Arvennia 4, 20; Advernia 31. and shut up in a small cage. And ergo 25. he said to them: "I ask you, why are you so impious toward me? Have I done you any harm? For you do not know who quis 1, 3, 26. I am sum 4, 28, 31., nor have you seen me unquam adds 3. before hactenus adds 25.. Why then do you thrust me down into darkness (me in t.) in t. me 3. without offence noxia 12 before correction, 25; aliqua adds 25.? I am returning from St. Leonard Precor ut adds 3.. For love of him Here 23 ends. I beg 3 omits. that 3 omits. you dismiss me." But autem 3. they not only cared little pendebant 3, 25. for his 20, 26 omit. speech, but ei adds 25. even threatened him 25 omits. with death: "Not," they said, "from this hour amplius adds 3. shall you receive anything of food or drink; indeed all hunger shall consume consumabit 1, 15, 16, 18, 20, 27; consumet 31. you, until you direct envoys to your province to bring offerant 18, 19. us (a. n.) n. deferant 3. no little parvam 3, 12, 15, 25. money." The pilgrim answered them: "Let it be between you and St. Leonard, to whom you are to know I have been commended." On the following night therefore St. Leonard appeared to the prince of that fortress (p. i. c.) i. c. p. 25. in a vision et dixit ei adds 18, 19., saying inquit 25.: "Why have you captured cepistis 25. the pilgrim who had sought me? For I have never 3, 20, 28 omit. done anything to you outside [(t. u. fo. fe.) thus 4 – 6, 12, 14 – 19 (but mali adds 17 in the margin), 22, 26, 27, 31 (fecit 6, 12); t. u. mali fe. 1, 20; u. t. mali fecit 28; u. vobis mali fe. 3; vobis fe. u. mali 25.]. Go therefore, releasing absolve 3; et solvens 25. him et adds 3, 26, 28., allow dimitte 3. him to go away free." He Quo 1., when morning came (f. m.) m. f. 3, 26., reported to his soldiers what he had dreamed, and yet would not release the captive. The next 12, 25 omit; autem 14. night he dreamed in like manner, yet 14, 25 omit. for all this he did not let the man go relaxavit 20, 26.. And it came about 25 omits. on the third night, behold, again St. Leonard, seizing his pilgrim, led him eduxit illum 3. far out of the town. When he had been removed, the tower fell and the middle part of that fortress, and many cruel men died oppressi 25. beneath it ipsa 25.. But the lord of the same town was preserved for his confusion, his legs being broken confractis 25.; while the servant of St. Leonard went away unharmed Here 6 ends..
[5] a knight consigned to prison at Nantes. Let us set too in the sight of the faithful another Codices 1, 4, 5, 12, 14 – 20, 22, 25 – 28, 31. miraculum adds 25. prodigy 25 omits. that he performed. For at the city of Nantes [thus 1, 14, 15, 17, 20, 22, 27; Naneten 16; Nannetem 4, 26, 31; Namnetem 18, 19; Natem 5; Manetem 25 over an erasure; Manentem 28; Nymnetem 12.] in Brittany Brittaniae 26; Britaniae 20, 27. a certain knight was being held in prison, and he was et erat 25. bound by an iron chain through the neck and through the arms, and also his feet were heavily constricted in it. And he called on St. Leonard daily for help in his misery. St. Leonard therefore, who was never slow abfuit 25. to those calling on him invocantibus 25., on a certain day appeared in the middle 4, 28 omit. of the house where this man was guarded. All who were present erant 25. in that same house saw what he wished to do (i. v.) v. i. 25.. For 16, 25 omit. there were very many there, and they recognized so well that he was St. Leonard, as if some 25 omits. envoy coming before had announced it to them. While they beheld him and greatly wondered, in the sight of them all (e. o.) o. e. 12, 25. St. Leonard took hold of that 19, 25 omit. chained cathenatum 4; catenatum 31. knight (i. m.) m. catenatum 25.. He rescued him (eum er.) er. eum 25. from the chain, and placed the chain itself on his arms, commanding that it be carried to his church, and with his own hand led him out perduxit 25. through the midst of them eorum 25.. No one of them dared to say anything, but with silent heart they praised the great deeds of the Lord Dei 18 – 20, 22, 27, 28. Here 18, 19, 28 end. through blessed Leonard.
[6] [The relics of St. Leonard having been carried to the synod of Saint-Jean-d'Angély,] It happened at a certain time, while there was living Codices 1, 5, 12, 14, 15, 20, 22, 25 – 27, 31. veniente 20, 22. the great William [Wilelmo 12, 25; Guillelmo 14; Guillielmo 15; Guilielmo 20, 22, 27; and so further on below.], duke of Aquitaine Equitaniae 5 before correction, 20, 27; Aequ- 22., that when it seemed doubtful to very many whether the head of St. John Baptistae adds 1, 12, 25, 26, 31. was had at Saint-Jean-d'Angély [Angericum 5 before correction, 15, 22, 25; Angeariacum 14 after correction; Angliacum 26; Ingeriacum 20.], the same count and duke (et d.) 5 omits. William Willehelmus here 5; Guillelmus here 31. ordered a great synod to be gathered [Of these things there reports thus a writer who was living at that very time, Ademar of Chabannes (History III, 56; MG., Scriptores vol. IV, p. 141): "In these days the Lord deigned to make glorious the times of the most serene Duke William. For in his days the head of St. John was found in the basilica of Saint-Jean-d'Angély, in a towered stone reliquary in the likeness of a pyramid, by Alduin, the most illustrious abbot. This holy head they say is the very own of John the Baptist. Then Duke William, having returned from Rome after the Easter days, hearing this, was filled with joy, and decreed that the holy head should be shown to the peoples. The head itself is laid up in a silver censer, where letters are read: Here rests the head of the forerunner of the Lord. Yet by whom, or at what time, or whence it was brought here, or whether it is the forerunner's of the Lord, is by no means faithfully clear." When our Papebroch adduced this passage (Acta Sanctorum, June vol. IV, p. 755, nos. 246, 247), he indeed slipped in memory in this, that he said these things were written by Guibert, abbot of Saint Mary of Nogent, who lived about a hundred years later; but he rightly pointed out that the writer of the booklet of the miracles of St. Leonard erred "in that he believed the synod to have been convoked before the head had been found, whereas it ought to have been said that it convened to determine the truth of that head by its judgments." After, concerning the time at which
these things were done, some had put forward one opinion and some another, a certain pseudonymous John of Saintonge has recently shown by no light arguments that the head of St. John the Baptist was found in the year 1016, and that in the year 1017 it was solemnly shown at that synod of which our hagiographer speaks. Jean le Saintongeais, in Revue de Saintonge et d'Aunis, vol. XXIV (1904), p. 411 – 28. Cf. Analecta Bollandiana, vol. XXIV, p. 497 – 98.] and all the bishops, both of the province and from outside, to be summoned, that by their consent so precious a treasure of the most worthy head of St. 25 omits. John the Baptist might be sought out inquireretur 25. and by the consecrated hands of the holy prelates presidium 5. might be shown ostenderetur 25. to the doubting people. And this was done. For being sought it was found and offered upon the holy 1, 25 omit. altar and worshipped by all the people est adds 25.. To this venerable mystery ministerium 20, 22., then ergo 12, 25; autem 5, 22, very many relics of saints were carried. And many miracles were shown there on the bodies of the feeble and the sick pro adds 25., by the merits and intercessions of the saints. Among whom St. Leonard, always a good physician of the sick, shone there by no a adds 5. few mighty works. But for testimony to the multitude, hear three out of many. there are healed by him Moreover there was in the assembled crowd a certain poor little woman who had a blind son. She Haec 25. went around exoravit 25; concupivit 5. the patronages of all 25 omits. the saints gathered collecta 25; collocata 12. there on account of her son's blindness, but obtained nothing from them (n. a. e.) a. e. n. 12, 25.. But as the casket in which St. Leonard rests inquiescit 31; requievit 5, 22, 27; requiescebat 25, 26. was going to the above-mentioned synod (sy. su. d.) su. d. sy. 25., three sick persons. that woman met obvia 14, 20, 27. it with her blind son, and said within herself: "O St. Leonard, all who have come to you have received health; but I, a poor little woman, have been able to recover 25 omits. for my son (p. de f. m.) de f. m. p. 1, 26. neither from you nor from other saints any support of health impetrare adds 25.." Saying such things within herself she approached with her son (a. c. s. f.) 25 omits. to the bier perrexit adds 25. and placed her blinded cecatum 1, 12, 25, 31; cecum 14. son beneath it (s. p. c. f.) c. f. s. p. 25.. His eyes were at once enlightened through the power of God and of the most blessed beati 14, 25; sancti 5. Leonard. There also (I. e. q.) Deinde q. ibi 25. a certain woman was brought, in whom, as she herself cried out, there were seven (s. e.) e. s. 25. demons. Her Qua 1, 15. blessed Leonard cleansed and powerfully freed from the demons. No less also a certain lame man, who arrived at the same hour, his sinews being stretched out, merited to receive health.
[7] St. Leonard frees three captives; Above the river Codices 1, 3, 5, 12, 14 – 17, 20, 22, 25 – 27, 31. (S. f. p.) Praeterea s. f. 20, 25. Rhône Rodani 25; Rhodani 25 corrected., moreover, there towers eminet 3. a certain fortress. In it a certain man (h. q.) q. h. 3, 4. was held captive, who without intermission cried aloud vociferabatur 1, 17, 26; vociferando inclamabat 25. to St. Leonard for his rescue. St. Leonard heard his cries and rescued him from ex 25. the prison-house. he helps one to cross the Rhône with dry feet; And since the Rhône was (i. e.) e. i. 3. of such depth there that the man himself could not cross because of prae 3, 14, 22, 27, 31. the height of the river, he commanded the frightened man to go transiret 25. through the middle of the Rhône. He, going with dry clothes, reached the other bank without loss. What then mirum adds 3., most dear brothers? can we not (Nonne … miraculi) 3 omits. compare him aequiperare 17, 25, 27; sancto adds 25, 26. to Moses in the brightness of this miracle? For as igitur 3. Moses, that the people of the Lord 25 omits. might cross, divided the Red Sea, so St. Leonard, that a captive might be freed, parted the overflowing Rhône Rhodanum 25. Here 3, 16 end..
[8] to a second, in the form of a dove Indeed, to a certain servant of his placed in an underground cave he appeared in the form of a dove, and Codices 1, 5, 12, 14, 15, 20, 22, 25 – 27, 31. eumque 25. brought him back from under the earth (s. t.) subterraneo speleo 25.. But Si 20, 22. the darkness of the night hindered him when placed positum 25. on the road. Wherefore that dove, flying before him, led him along the right way; nor did it cease flying tirelessly before him, shows the way; until he arrived at his own lodging, which he longed for optavit 25.,
[9] a third, of Poitou, it rescues from grievous anguish. Moreover in the diocese of Poitiers Codices 1, 12, 14, 15, 17, 20, 22, 25 – 27, 31. Pictaviensi 20. a certain rustic was seized by most perfidious soldiers. These Quem 25. ut adds 25. sons of the devil were dwelling (in q. c.) commanentes in q. 25. in a certain forest for the sake of plunder and robbery. And so, torturing this rustic for money, they bound him to a certain quendam 1. oak (qua. que.) que. qua. 25., so that between his thighs and the spread divaricationem 25, 26. of his legs he clasped the tree. For on one side of the tree his body hung, while on the other side his feet jutted out, fastened in an iron fetter (d. f. c.) compediti 25.; and his left hand was stretched out far, fixed constricta 25. in an iron fetter there on another tree. That wretch therefore itaque 25. had no rest 25 omits, in which the first hand above the line: virtutis. except from his right hand alone, leaning upon which he supported himself. Placed in such anguish, that wretch (m. i.) 25 omits. called upon St. Leonard with tearful voices. And it came about 26, 31 omit., as he cried out (F. e. a. eo) Quo 25., that a most clear light shone around him, and from the light a most gentle voice was heard, saying: "Why do you cry out?" And he answered: "I call on God invoco et 12, 26., I appeal to St. Martial and to blessed sanctum 25; beatissimum 22. Leonard." That voice (i. v.) v. i. 25. said to him again: "Draw out your feet and hands, and go away from here 1 omits. free and sound." But he said: "I cannot, lord, because quia 25. both fetters strongly hold (f. a.) a. acriter 25. my hands and feet." And the voice said to him again: "Do not fear, but what I tell you, try to fulfil by drawing out your limbs (e. m. t. c.) t. c. e. m. a nexu quo tenentur 25.." And immediately as that man (h. i.) 25 omits. drew to himself (ad se) 1, 25 omit; a se 14, 15. his hand manus 1, 17 after correction, 20, 22, 25, 26. and feet (m. et p.) p. et m. ad se 25., at once the fetters fell to the ground (in t. c.) c. in t. 25.. And going away free, as had been commanded him, he carried one to St. Martial, the other to St. Leonard [Et nos de tantis miraculis referamus gratias et laudes Deo et sancto Leonardo (et s. L. erased), qui cum Patre… Amen. adds 20. Explicit vita sancti Leonardi adds 1, 25. Expliciunt miracula eiusdem confessoris adds 12.]
SECOND BOOK OF MIRACLES
Codices 32, 33, 34. Incipiunt adds 32. Miracles of St. Leonard, confessor (M. s. L. c.) Miraculum de Richardo 34; no heading in 33..
[1] Prologue. May the grace of the Holy Spirit (S. Sp.) Santi Sp. 32; Sp. S. 33, 34. be with us, and may the prayer, most acceptable to God (a. D.) D. a. 34., of our notable patron patronis 32. Leonard breathe upon us asspiret 32.. Rom. 8, 28. As the Apostle says, all things work together for good for those who love God, and he who created nothing evil, but all things good, brings all things back to a good outcome; he mingles (i. p.) p. i. 34. adversity with prosperity, and prosperity with adversity, so that the human mind may neither grow insolent by continual prosperity, nor fall into despair prosperitatem Arbellot. by adversity.
[2] Richard the Norman There was in that army of Jerusalem a certain Richard [From what is narrated about the same Richard in miracle II, someone might conjecture that Richard of the Principate, count of Salerno, is designated here. If this is true, it must be confessed that false or at least altogether unheard-of things are narrated of him. Richard was indeed captured by the Mohammedans in the year 1100 together with Bohemond; with him he was held in prison for three years by that Danishmend, and with him was restored to liberty (see what we have noted below at miracle II, ch. 6); nor is it read elsewhere that he ever came into the power of the emperor Alexius, except in a quite obscure passage of Matthew of Edessa, who reports that Danishmend, having received much money from Alexius, gave him to him as a gift (); which last words Ed. Dulaurier interpreted thus: "Quant à Richard, neveu de Boemond, Danischment le relâcha par considération pour Alexis, en retour de sommes considérables que celui-ci lui donna" [As for Richard, nephew of Bohemond, Danishmend released him out of consideration for Alexius, in return for the considerable sums which the latter gave him] (Recueil des historiens des croisades, Documents arméniens vol. I, 1869, p. 70). But the same man (Chronique de Mathieu d'Édesse, Paris, 1858, p. 253) had earlier translated: "Quant à Richard … Danismend l'offrit en cadeau à Alexis, en retour etc…" As for Richard … Danishmend offered him as a gift to Alexius, in return etc…. About Bohemond at any rate writers have reported that Alexius attempted, with the promise of a great deal of money, to have him handed over to himself by Danishmend.], by nation nomine 34. a Norman, illustrious in family, vigorous in the exercise of arms, dear and acceptable to his own people, formidable to his enemies. He, very often triumphing over the enemies of Christ with plunder, burning and slaughter, began somewhat to glory not in Christ's goodness but in his own valour. Wherefore divine providence at length made known to him that a king is not saved salvabitur 33, 34. by much
strength, captured by the Mohammedans nor a giant in the multitude of his strength. Psalm 32, 16. On a certain day, when he engaged with the enemy, help from heaven was wanting; the barbarians press on more fiercely ferationes 32. than usual more adds 34.; his companions give way; some of ours were cut down, others very gravely wounded, and very many quia plures 32. were taken captive with their leader Richard 33, 34 omit.. While being taken captive, the aforesaid Richard committed himself se adds 33, 34. with the highest devotion to the protection of the most holy Leonard Richardi 33 before correction, 34. (se. s. d.) 33, 34 omit., and vowed a journey iterumque Arbellot. with a worthy offering to the church of St. Leonard [(c. d. o. ad e. s. L.) condignam (condignum before correction) oblationem ad e. s. L. 32; ad eius e. cum summa devotione 33, 34.]. There is the greatest gladness among the barbarians over the captive (de c. l.) l. de c. 33, 34.; the one voice of all is raised to heaven (o. ad c.) ad c. o. 34.: "Mohammed conquers Mahometus vivat 33, 34., Christ is conquered." Amid this Richard is dragged along, mocked as a prodigy; these threaten death, those the cruelty of suffering; as many torturers surround him illum 34. as believe themselves esse 33, 34., in his blood, avengers of kinsmen or et 33, 34. friends. Cf. Prov. 28, 1. But the just man is confident as a lion; and Richard, protected by the prayers of the most holy Leonard Richardi 34 before correction., amid so many assaults of raging men, is consigned to custody until it might be deliberated what should be done with him (f. de eo) de eo f. 33, 34..
[3] and by them handed over to the emperor of Constantinople, Suddenly report, that swift evil, spread abroad vulgata 33, 34. everywhere ubi 34., made known to the emperor of Constantinople that a man had been captured who was hostile to him, destructive to the homeland (pa. pe.) pe. pa. 34. and a standard-bearer as it were of every evil against the commonwealth; that every effort must be made lest the man, brought into Greece for the common harm, should by some device slip away and return to what he had begun. That the Normans, always saepe Arbellot. most desirous of revolutions (n. r.) r. n. 31., common enemies of all through their desire cupiditate 32. of ruling, under the pretence of fighting against the pagans were aspiring to the empire of the Greeks. And so the emperor of the Greeks, as one who holds all vigorous men suspect, sends over transmisit 33, 34. a swift embassy to the pagans; he gives much, promises very much, money, provisions, garrisons praedia 33, 34.; in short, he by no means desists from what he has begun, with prayers, promises, payment, until Richard was handed over into his power. There is at Constantinople a very high and strongly fortified immitissima 33. tower; on its summit the captive, bound tight arctatus 33; arctus Arbellot. with the strongest iron 33, 34 omit. chains, is shut in and [R. 33 before correction; Richardus 33 corrected; (et … custoditur) Arbellot omits.] guarded by the most diligent watches excubuis 32. of soldiers, until the common enemy of the homeland should be destroyed at the nod of all by exquisite tortures. Amid all this St. Leonard was never absent from the heart and vel 33. mouth of Richard: "St. Leonard, St. Leonard (s. L.) 33, 34 omit., pray for me, help me. Come to my aid, bring help. I am Christ's and your soldier. I came to serve Christ as a soldier and to defend defendere 33, 34. Christians, not to attack impugnare 33, 34. Christians. What have I deserved? in what have I sinned, that Christians should thirst for my blood, and that in my destruction they should seek queant 34. to avenge gentiles? May God have pity on this Deus misereatur 33, 34; Domine miserearis Arbellot.; this, St. 33, 34 omit. Leonard, may you look upon, and as you come to the aid of all in need (o. in n.) in o. necessitatibus 34., so rescue me from the hands of this most cruel emperor."
[4] St. Leonard having been invoked, Wearied by complaint of this kind questulatione 33, 34; (H. q.) Huiusque modi relatione Arbellot. and by the greatness of the threatening danger, when sleep had at last crept upon him, he saw standing beside him the most holy sanctum 33. confessor Leonard, in most white clothing, with ruddy countenance, and most beautiful in his whole body: "Do not," he said, "Richard, be disturbed, do not despair. In no way shall the wickedness of the emperor prevail; he is sent free from prison. but, with my help, the piety of Christ shall save you." Then the holy man, in the same dress, entered the bedchamber of the emperor: "Do not," he said, "render evil for good; do not noli adds 34. give Richard, defender of Christendom, to the pagans for punishment, who has not harmed you, but has come to give his life for Christ. If you do this, you will sadden Christ in his soldier, and a great danger will threaten you and your empire." Terrified by this vision, the emperor neither dared to bring forth perducere Arbellot. his enemy to punishment, nor because of his inveterate hatred of the Normans could he altogether (p. o.) 33, 34 omit. dismiss him. But after the same vision, a second and a third time, had threatened heavier penalties for the killing of an innocent man innocentis 33., he orders the captive to be presented to him, and concealing his native hatred with a cheerful countenance said: "〈For I have supplied this: cf. Waleramnus, Miracles ch. 2 end (below, p. 178 E).〉 the manifold ravaging of our nation by the Normans I ought justly (me o.) o. me 34 to exact the gravest penalties from you (g. de te) de te g. 33, 34.; but it befits imperial imperatorem Arbellot. providence prudentiam 34. to conquer ducere 33, 34. much by kindness, rarely to rage in cruelty. I make many hostile (i. r.) r. i. 34. to me, if I dismiss you unpunished; but I prefer to be condemned for mercy than for severity ex crudelitate 33, 34., and to offend my citizens (c. m. p. q. D. o.) Arbellot omits. rather 33, 34 omit. than God. Yet tum 33, 34; tam Arbellot. do not cease to render thanks to God and to your saint, whom you invoke, since (q. a.) quemadmodum Arbellot. he has dealt with me very greatly through a vision for your liberation." And so Richard, stripped of the garments of captivity captivatis 32., is clothed with imperial magnificence munificentia 34. indutus 33.; he is liberally presented with horses, mules, trappings [federis 32; phaleris 33, 34. I once conjectured foederis, the same as foderis; but cf. p. 178 F.], arms. The emperor himself also, setting out with a huge multitude, peacefully leads the man back to his own.
Here ends (E. de m. R) 33, 34 omit. the miracle of Richard.
II. [A shorter and fabulous recension of this miracle II we append from the codex of Santa Maria Maggiore B, of the twelfth century. Cf. Preliminary Commentary, no. 11.]
Here begins a miracle of blessed Leonard, confessor.
Now after the death of the most blessed and most glorious confessor of Christ our Lord, Leonard, it happened that in the parts of Jerusalem war was begun f. 228 between Christians and Saracens, to exterminate the squalor of perfidy from that most sacred region in which our God and Lord Jesus Christ was born and suffered for us. But when at the head of the army of the Christians were three most vigorous and strongest leaders and soldiers, Baldwin, Bohemond and Richard, it happened that Bohemond and Richard were captured by the barbarians with a multitude of Christians in that very hard and very fierce contest. While they were held for a long time in chains in a certain city, which was called Flagonia, Baldwin, who had been their companion in the aforesaid contest, made a treaty with the Saracens that, on receiving as great a weight of gold as the person of Bohemond would weigh, in safe places established by both sides, the barbarians should release and restore Bohemond alone. But since the promised weight of gold in part fell short, which could not be made up on the Christians' side, Bohemond thus afterward remained in captivity so long, until a certain pilgrim came to him for the sake of visiting him, and spoke to him thus: "Whence or who are you?" When he told him whence and who he was, that pilgrim brought him such wholesome counsel: "Why," he said, "do you not make a vow to God and to the most blessed confessor of Christ Leonard, whose body is buried in the parts of Aquitaine, by whose merits very many have been loosed from prison chains? You therefore, if you pray to him with your whole heart, will without doubt quickly feel his aid." Hearing which, Bohemond vowed to God and to the aforesaid most blessed Leonard that, if by his merits God should rescue him from that captivity of the barbarous nation and bring him back safe and unharmed to the Latin land and Christendom, as quickly as he could he would visit with great vows and offerings his body and the place in which it was laid in the earth. These things being said and vowed, on the following night the most holy Leonard appeared to him. And when by making the sign of the cross he had broken all the chains of Bohemond and his companions, and likewise by the use of the same sign of the cross the doors of the prison and of the city had been opened, the guards perceiving nothing of it, and commanding them to hasten after him fearless, he led them back safe and unharmed into the region f. 228v of Jerusalem. When morning came, they were honourably received by Baldwin and the other Christians with rejoicing, giving thanks to almighty God and Jesus Christ his Son and likewise to the Holy Spirit, who through his most blessed confessor Leonard had deigned to free them. And so after a short time had passed, having taken a great quantity of gold and silver, Bohemond set out for Aquitaine to visit the body of the most holy Leonard. When he had come to the place where the most holy body rests, rendering immense thanks and praises to God and to the most blessed Leonard for his rescue from chains and that of his companions, and because he had deigned to lead him back from the prison codex carcelari. squalor of a perfidious and barbarous nation into the region of Christendom; and there, a multitude of tears having been poured out, he offered many gifts for the restoration of that church, and he had golden and silver chains hung above the body of the most holy confessor of Christ Leonard, which he had ordered to be made in likeness of those in which he had been entangled in that barbarous captivity and custody, to the praise and glory of our Lord Jesus Christ and to the memory of his rescue exhibe adds the codex. through the most glorious confessor Leonard, by the bounty of him who with God the Father and the Holy Spirit lives and reigns for infinite ages of ages. Amen.]
Writing Codex 32; in 33 and 34 only a certain epitome). Incipit adds 32. of Bishop Galerann〈us〉 Galfrann[i Arbellot.] on the miracle of Bohemond [(S. G. e. de m. B.) Miraculum de Bohemundo Antiochiae rege et Apuliae duce in Perside actum circa ann. 1101 33, 34.].
[1] At that same time Bohemond, At that same [For the first part of the narrative, as far as chapter 6, 33 and 34 have these words: Cum praeliaretur Bohemundus in Persia cum Danismanno satrapa, facta suorum ingenti strage, se in potestatem dicti Danismanni tradidit. Loco Bohemundi surrexit Tancredus eius frater, qui de eius liberatione vi (the codices in), promissis, precibus, pretio, plurima moliendo in omnibus frustrabatur inceptis (cf. below ch. 5) ac etiam dux Rogerius…] time, when Bohemond was prospering with continual successes in war, prosperity bore security, and security heedlessness, namely to fear nothing, to trust every spirit, deceived by the frauds of a certain gentile, to do nothing circumspectly. A certain crafty gentile was so hemmed in by the constant assaults of Bohemond that he could neither seek provisions nor go out of his fortress. And so, since he altogether distrusted his strength, he attacked the credulity of our men with Persian deceits, namely that he had for a long time detested the gentile errors, had much desired the washing of Christ, to be associated with Christians, to be incorporated into Christ, and that there was no salvation in any other; that the prophets foretold this, that the wars of the Christians bore witness to this, where the victory of Christ shone forth in almost everything, and a very few put to flight, laid low, killed many thousands; that the truth lay open to all, that he was unwilling to struggle any longer against the truth, that it was foolish to kick against the goad and to resist the divine disposition. Cf. Acts 9, 5. "I am a king," he said, "and it has hitherto seemed foolish to me nichil 32. to adore the crucified one. Cf. Psalm 71, 11. But all the kings of the earth shall adore him, and why not I? all nations shall serve him, and why should my people wait? Of my conversion to your faith there is no doubt whatever. But it is for you to see to it that, deserting my own people, I may have most safe protection with you. There is here near by Danishmend, the renowned of the Persians, hitherto my most ready helper in all my needs. But if I take refuge with you, I shall as quickly as possible have him, from a very great friend, a very bitter enemy. Him therefore, if my counsel seems useful to you, by crushing him with a sudden army from wherever you can, drive away propulsare 32. this danger from us; which will be the easier for you, since you will have our protection unexpectedly [Very nearly all of this seems to be invented. For we know from elsewhere that in the month of July of the year 1100, when Bohemond together with Richard of the Principate was besieging Halab (French Alep), it was reported to them that Danishmend, that is, Malek Ghâzi Mohammed, surnamed Gumuschtekîn, of the family of the "sons of the learned man" (Ibn-ed-Danischmend), was plotting an attack on the city of Melitene (Malatia), which the city's patron Gabriel, an Armenian prince, was desiring to hand over into the protection and authority of Bohemond; further that Bohemond withdrew from the siege and hastened toward Melitene, to bring help to those seeking it. It is therefore far from being the case that he, in whose favour Bohemond set out for Melitene, was a crafty gentile whom Bohemond had hemmed in by constant assaults, while Danishmend had most readily helped him in everything. Cf. William of Tyre, History IX, 21 (Recueil des historiens des croisades, Historiens occidentaux vol. I, p. 396 – 97); Historia peregrinorum, 136 (ibid., vol. III, p. 227); Fulcher of Chartres, Historia Hierosolymitana, 35 (ibid., p. 368 – 69); Gesta Francorum Hierusalem expugnantium, 41 (ibid., p. 519); Historia Hierosolymitana, 3 (ibid., p. 551 – 52); Albert of Aachen, History VII, 27 (ibid., vol. IV, p. 524); cf. also VII, 29 (ibid., p. 526 B), where the benevolence and constancy of faith of Prince Gabriel are more distinctly praised; Baldwin III, History of Nicaea or Antioch, 63 (ibid., vol. V, p. 177); Theodore of Pöhlde, Narratio profectionis Godefridi ducis, 9 (ibid., p. 196); Ibn el-Athîr, Kâmel-Altevârykh (ibid., Historiens orientaux vol. I, p. 203); Matthew of Edessa, Chronicle (ibid., Documents arméniens vol. I, p. 51); Kemal ad-Dîn, History of Halab (R. Röhricht, Beiträge zur Geschichte der Kreuzzüge, vol. I, p. 228 – 29).]."
[2] he is attacked by Danishmend, prince of the Persians, an ambush having been laid There is between that man's fortress and Danishmend's Darismanni 32. [What our author has about the fortress of Danishmend is more than enough to make us understand how little he knew of the things of which he speaks. For Danishmend had come from his own land and was far away from his seats or fortresses.] as it were a sort of jaws, a very narrow entrance, and then hollows of the mountains passable to none. When Bohemond had entered these places with no very great army [It is true that Bohemond's forces were not very many, since Albert of Aachen, VII, 27, testifies that he went down toward the city of Melitene with three hundred horsemen.], suddenly the deceits of the Persians lie open. Danishmend, previously made certain of Bohemond's coming by that perfidious man, before he is at hand with very great forces [Rather, as the same Albert testifies (ibid.), Danishmend came to meet Bohemond with only five hundred horsemen taken from his army. Yet Matthew of Edessa, place cited, reports that Danishmend's soldiers were a good many.], that traitor [That an ambush was laid by Danishmend is reported by some writers, for instance Fulcher of Chartres, 35 (Recueil des historiens des croisades, Historiens occidentaux vol. III, p. 369): "that wicked people, which was lurking in ambush, leapt upon him from every side…"; and from Fulcher the Historia Hierosolymitana, 3 (ibid., p. 552): "that wicked people, rushing from ambush on every side…"; Matthew of Edessa (ibid., Documents arméniens vol. I, p. 51). But these things do not seem to have surpassed the common arts of war, and there is only Ekkehard who speaks of trickery; thus he, otherwise not very definitely and as it were in passing: "Bohemond, captured by the Turks by trickery two years before, had let go his principality of Antioch" (Chronicle at the year 1103, MG., Scriptores vol. VI, p. 224). Moreover from what both the same narrators and others report, it is manifest that Bohemond acted imprudently and, if not with foolish, certainly with excessive boldness and inconsiderate attack, assailed the enemy. See besides the writers cited Historia peregrinorum, 136 (Recueil des historiens des croisades, Historiens occidentaux vol. III, p. 227); Ralph of Caen, Gesta Tancredi, 141 (ibid., p. 705).] brings in his troops behind. Some of the enemy, having climbed the mountains, from afar throw our men into confusion with arrows sagittas 32.; others rush in with a cavalry charge now in front, now behind. The Persians, as is said, have a far different custom of fighting from ours. Our men dispose legions, close up their ranks, advance in order, follow the standards; they wage war at close quarters first with lances, then with swords; they join hands, throw those opposing them into confusion; they rage with the slaughter, ruin, carnage of the enemy; it delights them to see their clothing, arms, hands stained with hostile blood, to tread upon heaps of pagans, to ascribe everything to valour, not to fortune. The Persians for warlike preparations do not come together into a body, but disperse, and straggling in the manner of hunters are spread everywhere, fly in with a sudden assault wherever opportunity lies open, press those fleeing, suddenly turn their backs on those who stand against them, and, trained to shoot arrows as well behind as before, do the most harm to the incautious by fleeing. Especially they avoid the attacks of our men, especially the engagements. If they have been unhorsed, they can do nothing at all, they are cut down without loss like sheep. Moreover, if they have been frustrated in the first assault and driven to flight, it is altogether over with them; they by no means return to battle, arms, spears, bows, quivers or whatever is burdensome to those fleeing they throw away; and they busy themselves only to slip away by any art.
[3] and having exhorted his men And so Bohemond, surrounded on every side with his multitude, 〈exhorted〉 his men to act manfully, to be mindful of their ancient valour and glory; that victory is not in numbers but from God; that they were fighting the wars of the Lord, that God can do all things, that the army of God must distrust nothing. Rom. 14, 8. "Whether," he said, "we live, we live to the Lord, or we die, we die to the Lord; although quasi 32. I should more rightly say that to die to the Lord is to live, for they truly live who, dying to Christ, enjoy eternal blessedness. O happy condition of fighting, where faith overthrows idolatry, justice injustice, continence wantonness, and the whole army of the virtues the monstrosities of the vices, where Michael comes to our help with a multitude of angels. Cf. Dan. 10, 13. For long the prince of the Persians withstands us, and hinders our wars and prayers and the help of Michael; but at length the prince of the Persians shall not prevail, for Michael shall rise up in the multitude of his power and shall fight for us with the ancient serpent. Cf. Dan. 12, 1. But if the prince of the Persians is still permitted in this war to hinder our victory, let the Lord do what is good in his eyes, since even in this way we shall return happy from war, for by dying we shall triumph. Cf. I Kings 3, 18. Death shall be swallowed up in victory, where we shall be given true life; nor is anyone happier than those dead in this way, whom Michael shall lead down into the paradise of exultation. Cf. I Cor. 15, 54. But, as you see, we must by no means speak longer, but must act manfully, that is, that whichever way the outcome of the war may tend, the adversary may in no way rejoice over his engagement." [It is very nearly certain that this chapter was made up by the writer for adornment.]
[4] he enters on a savage battle When he had said this, carried forward on a distinguished horse, he orders the lines aues 32., disposes the standards, and exhorting each one by name he asks him to be mindful of his ancient valour. Then, taking with him an illustrious company, wherever the enemy rushed in more fiercely, he made an attack on them, cut down many, turned the rest to flight; then swiftly flying back, he helped his men who were in confusion, called those falling back, bound up the wounds of the injured, put others in the place of the slain, left nothing unprovided. And wherever it was given to engage with the enemy and join hands, there indeed was a pleasant spectacle for our men, namely to mow down the enemy with swords on the right and on the left, to behold heaps of falling Persians, rivers of hostile blood flowing through the fields. But what are a few among many thousands [These things, much exaggerated by the writer, must be corrected from notes 3 and 4 at p. 161.]? What is one among a thousand? Unspeakably many having been slain, like the noxious heads of the hydra serpent, through their losses many more plantings of fighters rise up against our men, they brandish horrible hisses sibilo 32., they resound with terrible whips, the voice of all is raised to heaven. The fleeing Turks return from all sides to the war; the sky is veiled with a cloud of arrows, our men are overwhelmed with a hail of missiles, nor can the two-sided evil be either repelled or guarded against by our men. and at last he is captured. Now almost all, pierced with arrows, had fallen to the ground, horses, horsemen, foot-soldiers, until Bohemond, as the situation then required, gave himself up into the power of Danishmend.
[5] For the captive there are anxious Bohemond having been captured and diligent custody
surrounding him, there was unspeakable exultation among the Persians, namely that the Franks, now destitute of all protection and hope, had nothing at all left except that, fleeing by any quod libet 32. device, they should hide and save their lives. Prince Tancred, But in the place of Bohemond there arose Tancred Tancredus eius frater 33, 34 (see at ch. 11). [In the month of March of the year 1101 Tancred, at the request of the people of Antioch, undertook the charge of ruling the principality of Antioch until Bohemond should come out of prison. Cf. William of Tyre, X, 10 (Recueil des historiens des croisades, Historiens occidentaux vol. I, p. 414); Fulcher of Chartres, 7 (ibid., vol. III, p. 384); Ralph of Caen, 143 (ibid., p. 706).], a keen and vigorous man, provident in counsel, most ready in war, like a lion's whelp, fearing at no encounters of the enemy. Cf. Hos. 5, 14; Mic. 5, 8. He by greater valour extended the bounds of the Christians, acquired by great valour, anticipating all the efforts of the Turks, so that he either utterly overthrew many of their fortifications or received them in surrender [Some testify that Tancred, having taken two outstanding cities, vigorously extended Bohemond's boundaries (William of Tyre, X, 25, volume cited, p. 438); others that four were subdued by him, Mamistra, Adana, Tarsus, Laodicea (Ralph of Caen, 143 – 147, volume cited, p. 706 – 9).]. He was a cousin of Bohemond [It is established that Tancred was the nephew of Bohemond; cf. E. Rey, Résumé chronologique de l'histoire des princes d'Antioche, in Revue de l'Orient latin, vol. IV (1896), p. 323 – 24. It must not be kept silent however that certain writers make Tancred a kinsman of Bohemond; cf. ibid.], and for his liberation by force, promises, prayers, payment Cf. Miracle I, ch. 3 middle: "prayers, promises, payment.", attempting very many things, he was frustrated in all his undertakings [That Tancred, who would have to give up the principality of Antioch once Bohemond was freed, had so anxious a care for Bohemond, is not likely, nor handed down elsewhere. Indeed trustworthy writers testify that Tancred did not contribute even a farthing for Bohemond's ransom, and only did not prevent his being freed by others. See Matthew of Edessa, Chronicle (Recueil des historiens des croisades, Documents arméniens vol. I, p. 69): "Cette année même, le comte des Franks, Boëmond, fut racheté des mains de Danischmend, au prix de 100000 tahégans, par l'intermédiaire et grâce au concours du grand chef arménien Kogh'-Vasil. Il fournit pour cette rançon 10000 tahégans, tandis que le comte d'Antioche that is, Tancred n'y contribua en rien." [That same year, the count of the Franks, Bohemond, was ransomed from the hands of Danishmend, at the price of 100000 tahégans, through the mediation and with the assistance of the great Armenian chief Kogh'-Vasil. He furnished 10000 tahégans for this ransom, while the count of Antioch contributed nothing to it.] With which there agrees not badly Tancred's praiser Ralph of Caen, Gesta Tancredi, 147 (ibid., Historiens occidentaux vol. III, p. 709): "At that time the redemption of Bohemond stirs the people, especially Count Baldwin, who was Tancred's chief enemy. He by warning, pledging, rebuking beats upon the people of Antioch to open the prison to Bohemond… Yet Tancred does not stand in the way of this zeal, although the return of Bohemond would seem likely to stand in the way of his prosperity."]. There was a tower most strongly fortified by nature and art, surrounded by such most diligent watches of chosen soldiers that, except by permission, access lay open to no one either to enter or to go out [Where this tower was situated and how Bohemond was brought into it, our writer has neither said nor seems to have conceived in his mind. Now these were the facts at that time: when, Bohemond having been captured, Danishmend had at once begun to besiege Melitene, hearing of the arrival of Baldwin, count of Edessa, who, warned by Bohemond's escaped soldiers, had immediately set out to help him, after three days he withdrew from the siege and fled to the parts of his own kingdom (William of Tyre, IX, 21, Recueil des historiens des croisades, Historiens occidentaux vol. I, p. 397; Albert of Aachen, VII, 29, ibid., vol. IV, p. 525; Theodore of Pöhlde, 9, ibid., vol. V, p. 197; Matthew of Edessa, ibid., Documents arméniens vol. I, p. 52); while Bohemond was led with his victor into his kingdom and there at Neocaesarea was thrown into prison (William of Tyre, place cited; Historia peregrinorum, 136, Recueil des historiens des croisades, Historiens occidentaux vol. III, p. 227; Ralph of Caen, 141, ibid., p. 705; Guibert, abbot of Nogent, Gesta Dei per Francos, VII, 37, ibid., vol. IV, p. 254; Albert of Aachen, VII, 27, 29, ibid., pp. 524, 525; Matthew of Edessa, place cited), nor is it even hinted in passing in any other document that in the place in which Bohemond was kept captive there then settled westerners who made that truce with the Mohammedans of which our writer speaks. The other documents are also altogether silent on all that the writer here and in §6 ff. would have to have been done by the wife of Danishmend. Orderic Vitalis alone, Ecclesiastical History, X, 23 (ed. Le Prevost, vol. IV, p. 144 – 58), narrates at length certain things similar to these and similarly, indeed even more, smelling of fable; who however made up that not the wife of Danishmend but Melaz, daughter of Prince Dalimannus, played the chief part in this matter. Cf. E. Rey, Résumé chronologique de l'histoire des princes d'Antioche, in Revue de l'Orient latin, vol. IV (1896), p. 342, note 1; J. Lair, Un épisode romanesque au temps des croisades, in Bulletin de la Société des Antiquaires de Normandie, vol. XXII (1902), p. 87 – 127 (who seemed to himself to have shown that the things narrated at this place by Orderic Vitalis are altogether likely).]. Yet on both sides they were allied by a very firm truce, that without bad faith, for the sake of visiting their lords, they might come and go; and there were in attendance on Bohemond of his own men often ten, often twenty. Moreover, according to what the Apostle says: The unbelieving husband shall be saved by the believing wife, Cf. I Cor. 7, 14. the wife of Danishmend, the wife of Danishmend, a secret Christian, sympathized in all things with the Christian man and, as befitted a distinguished leader, sent over provisions, clothing and other necessaries by clandestine clamdestinis 32. go-betweens. If ever too she perceived her husband to be planning something more cruel against the captive, she soothed him, disturbed as he was, with womanly blandishments, and by coaxing, threatening, promising brought it about with the guards that they should not insult the captive nor irritate him with any contumely.
[6] Duke Roger and the other friends Meanwhile Duke Roger Rogerius 33, 34. [By this name there seems to be designated either that brother of Bohemond who died in the month of July 1101, or the son of Richard of the Principate, who was a blood relation of Bohemond and had been led away into captivity with him. It is not read elsewhere that Roger, though this is otherwise likely, gave effort to free Bohemond, but those are named who took care of collecting the money, Baldwin of Le Bourg and Bernard of Valence, patriarch of Antioch (Ralph of Caen, 147, Recueil des historiens des croisades, Historiens occidentaux vol. III, p. 709), and also Basil the Thief, an Armenian prince (Matthew of Edessa, see above, p. 162, note 7. Cf. also Rey, volume cited, p. 331); moreover Bohemond is reported to have sent "to all his kinsmen and friends both to Antioch and to Rohas" that is, Edessa "and Sicily to gather money" (Albert of Aachen, IX, 36, Recueil des historiens des croisades, Historiens occidentaux vol. IV, p. 613); cf. also Historia peregrinorum, 139 (ibid., vol. III, p. 228): "with a hundred thousand michaleti, which Antioch gave for him."] and the other kinsmen and friends of Bohemond Bohemundi 33, 34 and so further on. in Apulia and Calabria omit nothing that they judge to be of use for his rescue, prayers, alms, offerings; all of which they saw to it should be done most zealously, not only among their own but among outsiders scilicet Nobiliacenses adds 33, 34., through faithful and fit messengers [(providebant… Nobiliacenses) 33, 34 contract these thus: providebat, quia praecipue post Deum tam ipse Bohemundus quam universi spem habebant in sancto Leonardo tamquam in singulari captivorum refugio. Nec frustra. Fratres etenim Nobiliacenses…]. imploring St. Leonard with Bohemond, After God, both Bohemond himself and all had hope chiefly in blessed Leonard [Historia peregrinorum, 140 (Recueil des historiens des croisades, Historiens occidentaux vol. III, p. 228): "And so not long afterward Bohemond recalls the vow which he had vowed to God and to blessed Leonard while he was held in chains, namely that, if God by the merits and intercessions of the same confessor should rescue him from that captivity, he himself would set out into Gaul to his church, where his body rested, to offer him silver bolas fashioned in the likeness of those with which he had been bound… Who then coming, as he had proposed, to the monastery of St. Leonard the confessor performed his vow, namely offering the above-mentioned bolas and other splendid gifts there…" Ralph of Caen, Gesta Tancredi, 152 (ibid., p. 713): "Bohemond objects: 'It is a great matter that is in question … I have resolved to go. It is not changeable, it stands fixed, the vow must be discharged which my devotion, fettered with iron, made. The suffrages of blessed Leonard have released me. The vow of visiting him I shall either die first or discharge.'" And that alone we know on this matter from other writers. Of the rest that our author brings forward, let the credit rest with himself.]. "St. Leonard is the singular refuge of captivity; by St. Leonard's power, as wax before the fire, so all the solidity of iron melts; whoever commends himself to St. Leonard with pure faith, let him by no means despair of safety. Psalm 67, 3. To St. Leonard let us raise prayers, hands, eyes, and surely in his liberation help shall indeed be found for Christians, and for pagans a fitting destruction. O St. Leonard, golden star, by the grace of the Lord receive with your accustomed clemency the groans of your servants."
With the urgency of prayer orationes 32. of this kind the brothers of Noblat laboured laborare inceperunt 33, 34. for him daily accepto nuntio adds 33, 34., the brothers of Noblat as well. so that on every sixth (o. s.) s. quaque 33, 34. feria, coming with bare feet before the holy body, they most devoutly poured down their prayers to God and St. Leonard. O unspeakable power of prayer; truly the assiduous prayer deprecatio 33, 34. of the just man is of much avail. Cf. James 5, 16, Matt. 7, 7. The brothers of Noblat ask with all urgency, but (o. i. p. s.) orant et 33, 34. the captives in Greece feel the effect of the prayer; the men of Noblat seek, and Richard Richardum 33, 34. [That Richard our author makes the nephew of Bohemond (cf. §7), from which you may probably gather that there is designated by him Richard of the Principate who, although
not a nephew (although Matthew of Edessa teaches this, Recueil des historiens des croisades, Documents arméniens vol. I, pp. 50, 70), was nevertheless a blood relation of Bohemond (cf. E. Rey, place cited, p. 324, and below §10: "then Richard, being readier than the others to inquire by reason of kinship and domestic familiarity"). But he had been captured with Bohemond, and with him was freed from chains (Orderic Vitalis, X, 23, ed. Le Prevost, vol. IV, pp. 152, 155; Matthew of Edessa, volume cited, p. 70); whereas our narrator says that Richard was freed earlier (§7) and believed him to be the same man of whom in miracle I things altogether different from the history of Richard of the Principate are narrated.] they find with Bohemond; here heaven is beaten upon with prayers and there it is opened to Richard; here St. Leonard is entreated, and there appearing 33, 34 omit. he answers the vows. Richard, freed by St. Leonard, at his bidding "Do not," he said, "Richard, do not be disturbed, do not despair. You shall not die, but with my help you shall be freed; and not non 33, 34. only for your own rescue shall you exult, but also for that of Bohemond. You therefore, when freed, hasten to Bohemond, that you may make him certain not only of the rescue, but of the day of the rescue."
[7] visits Bohemond Richard therefore igitur 33, 34., freed, hastens as quickly as possible to see Bohemond. Bohemond, looking on him, said: "Blessed (Benedictus … exitum [ch. 8 end) 33, 34 embrace these things in a few words: valde gavisus est et multis Deo actis gratiarum actionibus plurimisque de sancto Leonardo et eius virtutibus factis colloquiis captivitatis suae longa fastidia conabantur relevare et vicissim in certissimam spem suae liberationis erigere, et absque omni dubio sanctum Leonardum veracem in promissis et efficacem in dictis 〈praedicare? credere?〉. Nec incassum.] be God, the Father of mercies, for he has visited and wrought the redemption of his people. II Cor. 1, 3, Luke 1, 68 – 71., He has raised up in you a horn of our salvation, salvation from our enemies. Psalm 117, 18. The Lord has chastised us sorely, and our iniquity is greater than that we should merit pardon; but yet he has not delivered us to death, for the dead shall not praise you, Lord, nor any of those who go down to hell; but we who live, let us bless the Lord from this time forth and for ever. Gen. 4, 13, Psalm 117, 18, Psalm 113, 17, 18, Isa. 38, 20. Lord, save me, and we will sing our psalms all the days of our life in the house of the Lord. Blessed be our patron St. Leonard, a lion to the malignant, a nard to the good, my nard, the good odour of Christ, to the evil the odour of death unto death, but to us his servants the odour of life unto life. II Cor. 2, 16, Psalm 32, 22. Let there be, holy father Leonard, according to your word, your mercy upon us, as we have hoped in you. Psalm 113, 1. Not to us, Lord, but to your name give glory; glorify your hand and right arm, renew signs and change wonders. Ecclus. 36, 7, 6, Psalm 30, 16 – 18. Rescue me from the hand of my enemies and from those who persecute me. Make your face to shine, St. Leonard, upon your servant, save me in your mercy, for I have called upon you. Psalm 34, 26, 25. Let the impious pagans blush, and let them not say: 'Well done, well done, to our soul,' nor let them say: 'We have devoured him.' Thanks be to God, thanks to our distinguished father Leonard, and may his praise never fail from our mouth, since against you, dear nephew Richard, the impiety of the emperor did not prevail, but with St. Leonard's must something be supplied? his goodness has saved you. Psalm 17, 18. The palace dogs were strengthened by imperial munificence, who hated you and thirsted for your blood. O most cruel emperor, who has destroyed many thousands of Christians by wicked betrayals, some by shipwreck, some by poison, very many by exile, and innumerable ones by throwing them to the pagans. This is not a Christian emperor, but a raving heretic, Julian the Apostate, another Judas, the equal of the Jews, who feigning peace stirs up war, an assassin against his brothers, a most bloody Herod against Christ, who persecutes Christ in his members, slaughters the innocent, pours out the blood of the saints like water, and sets their mortal remains as food for the birds of heaven. Psalm 78, 3, 2. If a manifest enemy of Christ were to do this, it would surely be more tolerable; but now a man as it were of the Christian religion, of one mind with Christians, as he pretends, and a man of peace, pledges himself as a leader, and while leading consults with the pagans how he may at their nod destroy our men. Psalm 40, 10. Wherefore, my Richard, terror of enemies, glory of our nation, I have feared more for you than for myself. For you had fittingly avenged Christian blood against those palace traitors; you, as you assert, by the slaughter of almost five hundred had provoked that bloody beast and his accomplices, to such a degree that we altogether despaired of your safety. And so let us render praise to our God, for he strikes and heals, he looses those in fetters and he raises up those dashed down; and therefore to him alone be praise, honour, virtue and power for immortal ages. Psalm 145, 7, 8."
[8] and by the exchange of devout talk he strengthens him. When these things had been said, the most holy Leonard being their patron, expecting from good beginnings better outcomes, that day and the following ones were spent agitus 32. in gladness and exultation and thanksgiving. A couch is spread for Bohemond himself in the midst, chosen heroes recline around the couch thoris 32 before correction., namely Richard and the others who had been admitted for the sake of visiting the distinguished man. There takes place a most welcome exchange of speech, how great the wonders that the wonderful God has worked in his servants, with what admirable power he has triumphed by the few against the many; that now indeed, according to the vision of King Nebuchadnezzar, that stone cut from the mountain without hands was falling to the slaughter of the pagans, that now that many-formed statue was being crushed by the blow of this stone and reduced to ash, iron, clay, bronze, silver and gold; that at Nicaea and Antioch the iron Persians had been crushed, at Jerusalem and Ascalon the clay Egyptians, the bronze and silver Chaldeans, the golden Arabs, in part consumed by the sword, in part by fire reduced to ash, and innumerable ones as if by a whirlwind cast headlong into the sea. Dan. 2, 31 ff., Rom. 9, 32. And why this? Because they stumbled upon the stone of stumbling, which was cut without the hands of those cutting, namely born of a virgin without the hands of those embracing. This stone most truly fell upon those innumerable legions of warriors and crushed them by the hand of the little and the few. "And now, Lord, let your ancient counsel be made true. The gentiles, building many-formed statues, have rejected you and have stumbled upon you: 'Depart from us; we do not wish the knowledge of your ways. Job 21, 14.' But we follow and fear you. Psalm 93, 2. Be exalted, you who judge the earth, render retribution to the proud. Rom. 15, 3. The reproaches of those who reproach you fall daily upon us:" "Beggar dogs, foolish strangers, believing in a crucified man, who could not even free himself, and of what use can he be to you? That God of yours, the leader of the wretched, when he wished to be carried up to Jerusalem, could hardly have an ass, and what hope of retribution do you place in him? Mary, like my wife, a poor little woman of Nazareth; Peter and John fishermen. Behold what sort of patrons you have. Let it happen to you according as these can help." "Let it be done, Lord, let it be done according to their word, and since you can do all things, humble those presuming on their own strength. Crush their strength, that they may learn not to blaspheme and may understand at last that what is weak of God is stronger than men. I Cor. 1, 25, Psalm 113, 1. Not to us, Lord, but to your name through us your servants give that glory, that you may become the head of the corner and, crushing the unbelieving, may become a great mountain, a mountain in which it is well pleasing to God to dwell. Psalm 117, 22, Psalm 67, 17, Dan. 2, 35. Now, Lord, as you have begun, may you fill the whole earth and in yourself, great and immense, incorporating all to yourself, may you be filled, all in all." Eph. 1, 23. With conversations of this kind they relieve the long weariness of captivity; but nothing was so sweet, so pleasant, as to interweave the mighty works of St. Leonard in everything, and in turn to raise Bohemond to the surest hope of liberation: that without any doubt St. Leonard was truthful in promises, efficacious in deeds; that patience was necessary in everything; that nothing must be borne impatiently which tends to a salutary outcome. Heb. 10, 36.
[9] To Bohemond sleeping On a certain night, then, enim 33, 34. St. Leonard appearing to Bohemond in a vision said: "Do not, Bohemond, despair, do not waste away with the grief of long captivity. Heb. 12, 6. God Dominus 33, 34. scourges every son whom he receives. Psalm 88, 31 – 34. You have sinned, you have forsaken the law of the Lord and profaned his justices, and therefore the Lord has visited your sins with the stripes of captivity; but he will not scatter his mercy from you, but has already taken your sin from you, so that consolation may overabound all the troubles of captivity. II Kings 12, 13. To me indeed power has been given for your liberation, but it is not expedient for you now to escape from chains. Your rescue (Ereptio … vinculis) 33, 34 omit. will be of no use at all, unless he draws you out who holds you in chains. But now patiently await both the mercy of God and our promise. For so must you be freed, that Danishmend Danismanus 33, 34. himself shall of his own accord come to you, of his own accord implore your help; nor will he be able to find any other counsel for his safety, unless you, allied with him, strive to bring him help. As for the church which you have begun in my honour (m. h.) h. m. 33, 34., do what you are doing, and as you have begun percepisti 33, 34., do not cease to finish it to the in 33, 34. end, and strive to arrange there according to your means both servants famulos 33, 34. and ecclesiastical stipends." The most blessed father [poteras 34, which ends here, with the added warning: "Reliqua deerant".] Leonard pariter adds 33. could, when he wished and how he wished, free the captive from his chain; St. Leonard announces his approaching liberation, but he did not wish to free him in such a way that his soul should be bound by perjury. For on such a condition, an oath being interposed, Danishmend Danismum 33; Danismus 33 corrected. held Bohemond in free custody, namely that he should not be slavishly confined by prison or chains or hunger or other torments [Rather from the other documents it seems to be established that Bohemond remained in chains the whole time. So for example of things done a short time before
he was freed, Albert of Aachen, IX, 35 (Recueil des historiens des croisades, Historiens occidentaux vol. IV, p. 611), narrates these things: "And so Bohemond, gradually listening with a crafty ear to these complaints of Donimannus, prince of the city of Nixandria, while he was still held in chains, began secretly to inquire of his guards and stewards what it was that Donimannus, so magnificent a prince, was taking sadly, and why his whole house was now more than usually disturbed. Some reported the matter in order as it had been done, some, dissembling, suppressed it. At length one day when the matter became known to Donimannus, that Bohemond had inquired about his injuries and false charges, and that he had groaned exceedingly over them, he went down to the place of the prison, in which he was kept bound with iron chains…" How little these things agree with what our narrator has devised, both here and above in §§5 and 8, about the condition of Bohemond while he was held captive, everyone sees.], and that his Christians, whether soldiers or dependants, should be admitted to attend upon him, on condition that the same Bohemond should by no means escape from captivity without the permission of Danishmend Danismani 33 and so further on., whether through his God or through any saint or through a friend. When St. Leonard of God, by consoling the fettered man with such words, had made him certain of his liberation, Bohemond, weeping for joy, awoke those sleeping around him with sighs, groans, sobs. Then a certain man approaching began to awaken him with a soft touch and voice, as is the custom toward lords; but rebuked by the others with deeper counsel he left off what he had begun. "Let us allow the man," they said, "to 33 omits. come back to himself by himself, for perhaps something is being revealed to him from God (d. r.) r. d. 33., either in 33 omits. an ecstasy of mind or in the revelation of a dream. But if the vision is interrupted by our rashness, it will be greatly contrary to him, and a great hindrance could come upon all (valde … poterit) e. contrarium v. et omnibus m. p. contingere 33.."
[10] of which Bohemond makes his companions more certain. All therefore approving probantibus 33. this counsel (u. h.) h. u. 33., as soon as Bohemond himself awoke, he did not exult excessively over the prosperous prospecta 33. vision, nor blurt out to all what he had seen videret 33., but with one and the same countenance (vultu … cultum) cultu 33., as on other days, he took care to perform everything concerning the worship of God. First, having taken the psalter that erat adds 33. was always at the head of his little bed eius 33., he sang cantare 33. psalms, gave thanks to God, with prayers and supplications besought God and St. Leonard that a prosperous outcome might follow sequatus 32. the prosperous vision. But at length, all having been duly performed according to his habit of prayer, when, sitting among his men, he was dealing with 33 omits. common business, then Richard, being readier than the others to inquire by reason of kinship and domestic familiarity consanguinitatis ac domesticae familiaritatis 33., said: "It would be most welcome to us, that et 33. I may speak loquor 33. for all these, if by your telling it were made known to us what was revealed to you in a vision this night (h. n. v.) v. h. n. 33.. For since the whole state of our affairs (s. r. n.) r. naturarum s. 33. depends on you, we cannot but be disturbed for you, whom we heard, during your sleep, complaining so much beyond the usual." To this Bohemond said: "My Richard, our tears were not of grief but of joy, not of one complaining but of one exulting for the greatness of the matter; and not only in sleep but even now tears flow for joy. You are a truthful messenger; our patron St. Leonard is true, and all his works are mercy and truth. Cf. Psalm 24, 10. The Lord is good, St. Leonard is good; through the mediation of St. Leonard's goodness, all things are to be brought to a good outcome (ad b. e. c.) c. ad b. e. 33.. Through that same Danishmend who captured us St. Leonard will free us. What the faithful wife eius adds 33. has sown in blessing, the husband shall reap in joy; and Danishmend shall have his rewards, because he held us in free custody (l. n. h.) n. h. l. 33.. Cf. II Cor. 9, 6. I the enemy, I the despaired-of captive, by St. Leonard's providence shall be a most desired friend. I whom all think to be kept for punishment, by the power of St. Leonard am to be freed, for the protection not only of Christians but of Danishmend himself. Wherefore nothing else remains but to keep inviolate 33 omits. the faith we have promised to Danishmend, to plan no devices for escape, patiently to await coprestolari 32. the consolation of St. Leonard, to have St. Leonard always in mouth and mind, to commit everything to him."
[11] Danishmend, provoked to war by Prince Soliman, There was between Danishmend and Soliman Solimanum 33 and so further on., not only before the arrival of the Christians but after, an inveterate and incurable hatred, and therefore adeoque 33. with frequent frequens 33. conflict conflictatio 33. of wars there were plunderings, burnings, slaughters [Far different and even contrary things are narrated by others: that Alexius Comnenus, emperor of the Greeks, offered Danishmend 260000 gold pieces, on condition that he hand Bohemond over to him; that Danishmend did not refuse; that meanwhile Soliman (that is, Kilidj-Arslân, son of Soliman), prince of Nicaea, when he had learned that this money had been offered by the emperor, by a cautious and private embassy of letters called upon Danishmend to make him a partner in so much money, because they had always been friends and companions with each other in wars and very many plunderings; that when Danishmend was unwilling to share the money with another, Soliman broke off the friendship and treaty he had made with him, and began with continual harassments to oppose him and lay waste what was his; indeed that, having taken up his forces, he had by now provoked him to war a third time, and, having vexed him with very many ambushes, overcame him and put him to flight. So Albert of Aachen, IX, 34 (Recueil des historiens des croisades, Historiens occidentaux vol. IV, p. 611).]. Soliman Siliman 32 here; semper adds 33. [That Soliman was the brother of Danishmend some have imagined, for example Orderic Vitalis, X, 23 (ed. Le Prevost, vol. IV, p. 144), and recently Arbellot, Vie de S. Leonard, p. 71 – 72, who made him "emperor of the Turks."], ever 33 omits. growing acrescens 32. by warring and stronger than himself se ipso 33., Danishmend's side ever worse from day to day. And so Soliman, lifted up by the prosperity of things into excessive pride, sends an embassy to Danishmend, that he did not wish to waste time any longer by protracting the wars, that he was bent on greater things (ad m. se i.) 33 omits., that between himself and him a final hand must be put (i. e.) e. i. 33.. Danishmend had a certain city, the strength and as it were the head of his whole power provinciae 33., so placed and fortified that, if Soliman should storm it, it would be all over with the rest of the kingdom. There he appoints to Danishmend a day and battle, and threatens that he will come there illum 33. with such an abundant and ready multitude of soldiers (m. m.) turma 33. that he would so crush him that he could no longer recover his strength against him. All being greatly terrified by this embassy, Danishmend, summoning as many as possible to the war, consulting very much also with his men, giving, promising, was frustrated in all the counsels of his people. Then St. Leonard appearing to the wife of Danishmend said: after his wife, "It belongs to God alone to give help out of tribulation, for vain is the salvation of man. Psalm 59, 13. In vain Danishmend grasps at the counsels of his men, since he will not be saved unless victory comes to him from heaven (de c. v. ei) ei veniat de c. 33.. Your faith shall save your husband, who had been warned by St. Leonard, shall free your homeland, shall put the enemy to flight, shall restore liberty, shall restore what was taken, shall extend your power even into the borders of the enemy. You therefore, most faithful counsellor of your husband, give him useful counsel. Let him exact from the captive as much money as he can aspire to, and let him make with him a treaty and firm 33 omits. friendship; and leading Bohemond with him servumque 33. to battle plurimum 33., he shall have most certain victory."
[12] the best counsel When therefore, made certain by no counsel of his princes, Danishmend inquired his wife's opinion, thus she, or rather Christ through her (p. i.) 33 omits., spoke: "Let your counsellor be (t. s.) s. t. 33. one out of a thousand, who can himself accomplish what he counsels. Ecclus. 6, 6. You and your princes have entered into inivisti 33. counsels, but they shall be scattered, you speak words and they shall not be done; for the Lord rejects the thoughts of peoples and rejects the counsels of princes, but the counsel of the Lord remains for ever (in ae. m.) m. in ae. 33., and there is no wisdom, there is no prudence, there is no counsel against him. Isa. 8, 10, Psalm 32, 10, 11, Prov. 21, 30. To resist the Lord is to destroy oneself; those whom God Dominus 33. has decreed to save no one can destroy (po. pe.) pe. po. 33.. Wherefore do not any longer provoke infestari 33. God duci 33. against you deleted in 33. in deleted in 33. Bohemond, but (sed … hostem) 33 omits., if he has been provoked, strive to appease him as quickly as possible. Do not hold Bohemond as an enemy, but strive to admit him among your friends [That Danishmend entered in some degree into alliance with Bohemond is reported not only by our author, but also by Albert of Aachen, IX, 35, 36 (volume cited, p. 611 – 613); but he explains the matter altogether otherwise.]; and do not be eager to exact exigendis 32. money from him, but faith. An inestimable treasure is a faithful friend est adds 33., rich and warlike. The Franks do not strive to pile up gold (a. n. c.) n. intendunt a. 33., but to command those who have it; liberal liberalis 33. in military expenses, not in 33 omits. domestic treasuries; sparing to themselves, generous largiri 33. to their own. Bohemond has at this time (t. h.) h. t. 33. resources quite desirable desiderabiles 33. for you, namely scilicet 33. distinguished soldiers. Bargain for their protection, and do not be a strict exactor of money. What ultro adds 33. he offers, receive kindly; for I promise you without doubt an inestimable treasure for him (s. d. p. eo) p. eo s. d. 33., namely the most certain triumph over your enemy. Release Bohemond, and you shall be released from all adversity. Join hands, give a treaty and receive one; and there shall come
to you salvation et adds 33., life and victory. Luke 11, 17. Every kingdom divided against itself shall be made desolate; nor will the power potentia 33. of the Persians be able to stand any longer than you split apart among yourselves by wicked ravaging. Moreover, when all with one mind, one bono 33. zeal, you engaged with the Franks, of whom Bohemond is the head, did not Bohemond triumph over all (de o.) 33 omits.? Now Nonne 33. divided you can do much less, and you wage war to your own ruin in civil madness; and to whom can it be doubtful that now Bohemond can triumph against one prince more easily than then against all? It is my counsel therefore that you release Bohemond, and, allied with him in a most firm pact, lead him forth ducas 33. with his men against your enemies."
[13] he had rejected, For some time now Danishmend had scarcely been able to contain himself and said: "What are you urging, woman? Not for the advantage of your own people, but, as sicut 33. you are always a favourer of Christians, you speak for their safety. A woman's breast is rarely useful utilis 32. for the counsels of men; for warlike preparations let this sex be silent. Before this Ante haec 33. you seemed to have a manly spirit as it were in de 33. a woman's breast; but now where is your prudence (p. t.) t. p. 33.? To send Bohemond out is to lose the kingdom bellum 33. and to destroy ourselves. Bohemond is the common enemy of all of our profession, leader of the Franks, ruin of the Turks Turcarum 33.. We are surrounded on all sides by Franks (s. F.) F. s. 33., Armenians, Assyrians, even the Persians themselves; but above these men Bohemond is more to be feared (B. p. f.) f. est Bohemundus 33.. A man keen of wit, vigorous in war bella 33., he knows everything, leaves nothing untried, and snatches away precipit 33. all our efforts. Bohemond alone is one for many thousands; the name of Bohemond Bohemundus 33. is a happy omen to those at war. But what you urge, that we be allied with him in a firm peace, nature forbids, the laws do not allow, our losses do not suffer. Between us and Christians there is no fellowship; as with light and darkness (ac t.) ad tenebras 33., we have nothing with them. II Cor. 6, 14. They have been enriched by our losses dampni 32.; and on what ground can we make friends with them? They come to rule; we are unwilling volumus 33. to serve. Wherefore nothing must be done about any alliance between us, which can now be none at all, unless he gives back Antioch Antiochia 33., unless he pays the money at my will urbem 33.."
[14] at length, St. Leonard urging him, The wife of Danishmend, therefore, struck thus 32; percussa 33. by womanly[a] modesty, fell silent conticescit 33 after correction., and -que 33 omits. left reliquit 33. the reins of the matter of the consultation on warfare to the men. But Danishmend, what he should do, whither he should turn, was tossing in a huge unrest of mind; he could neither approve his wife's counsel nor find another. Then St. Leonard, appearing to him also, said: "He who wishes to be helped by counsel must follow counsel. The counsel of your wife is not from men but from God, and therefore cannot be changed. From no other source can safety come to you (s. t.) t. s. 33., unless you are willing (de c. v.) vobis de c. 33. to release Bohemond from captivity. Bohemond is Christ's and my thus 33; et oms 32; cf. Waleramnus, Miracles ch. 3 (below, p. 181D). soldier; he has been committed to my guardianship. It is the will of God that he come out of captivity, nor non 33. can you any longer in adds 33. confine in custody him whom God wishes to redeem. But this illud 33. alone is now in question, whether his liberation will come tibi adds 33. to you for salvation or rather for destruction. Nor let it terrify you in any way that Bohemond is not of your but of the Christian profession (s. c. p.) p. s. christianum 33.. No one will be more faithful to you, no one more fit for you for all your needs." Danishmend therefore, by this vision somewhat aliqualiter 33. inclined to his wife's opinion (i. s.) s. i. 33., again inquires of her what he should do (e. s.) s. e. 33. agendum 33 in another hand above the line.. And when she asserted asserere 32. that she neither non 33. wished to counsel otherwise nor judged anything else more useful, at length in conversing they came to this, that one narrated to the other his vision. Then Danishmend said: "Truly great is the God of the Christians, a helper auditor 32. in opportune times, in tribulation. Psalm 9, 10. He whom you saw appeared also to me; the same person, the same vision, in clothing white as snow nive 33., with starry eyes, a ruddy countenance splendid as the sun, tall in stature, and wholly wonderful. When I consider his counsel more deeply, neither does reason allow another, nor does the time demand it, nor advantage require it expectit 32.. But that I admit foreigners and enemies hosteus 32. of the homeland to the ruin of my citizens, he is at fault who, forgetful obitus 32. of civil rights, stirs up intestine wars against me nos 33.. It is of no concern to me by what protections I defend myself and my people, when against right and law I have been provoked (l. s.) s. l. 33. with insults."
[15] he enters into a treaty with Bohemond, He spoke, and entering the tower where Bohemond Bomundus 32. was kept, he first asked whether he wished to be freed on that condition which he had often proposed to him (s. i.) sibi saepe 33. (p. c.) conditionem p. 33., namely scilicet 33. that he should give back Antioch to him and return every month into his custody, and moreover pay an inestimable sum of money, the total of which it would not be possible (e. p.) erat possibilis 32. for all his friends to pay. Then Bohemond said: "All captivity is heavy, but nothing is heavier than for captives to be mocked illud 33.. What you ask, as you yourself know, is impossible impossibilis 32.. John 13, 27. What you are doing with me, do more quickly, with prison, chains, scourges, cold, starvation inedia 33.; finally, if you threaten that I am to be killed by exquisite tortures, to be thrown coniciendum 33. to beasts, the people of Antioch Antioceni 32. will by no means give back the city for my redemption, nor have we among us all such a sum of gold." To this Danishmend said: "What if the price of redemption be lightened, and there be treated between us of faith and friendship, that with a brotherly and most firm (et f.) 33 omits. interchange necessitudine 33. of fellowship in all our dangers I may be most sure of your protection, you of ours (c. s. n.) n. s. c. 33.?" Here Bohemond, understanding according to St. Leonard's promise that the man had spoken from God, said: "This would be both possible for me and very useful utilis 32. for you. Let us stand together; who is against us? If I am your friend, who will dare to be an adversary? Your hands shall be on the necks of your enemies, if you are eris 33. a friend of the Franks. Gen. 49, 8. You shall humble all who oppose you, if you hear us who entreat you. Those shall bow down before you who now raise their necks ciuices 32. (c. s.) s. c. 33. against you. Take away delays, since your adversaries inimici 33. do not delay. What they are plotting against you, turn back on them. Be secure and by no means doubt, since, God acting for us, all things will turn out cadent 33. into the contrary contrarium 33., beyond the expectation of Soliman. Prov. 16, 18. Before a fall the heart is exalted; and what they threaten minantur 33. you, they shall fall into the snare they stretch. Those who come to plunder shall be plunder; they shall lose their own who intend to seize what is others'. God breaks every proud man, and by the just judgment of God they shall fall in your sight by the sword. Not, as they threaten, shall they possess your fortifications, but you theirs; and you shall exult in a better outcome than I promise."
[16] him, the money having been agreed, Danishmend therefore, in his highest perils (s. s.) suis summis 33. gladdened by this hope, agrees on a measured sum of money for the redemption, as was pleasing to Bohemond himself, namely five thousand byzants [Not five, but a hundred thousand byzants were agreed upon. Cf. Historia peregrinorum, 139 (Recueil des historiens des croisades, Historiens occidentaux vol. III, p. 228); Ralph of Caen, 147 (ibid., p. 709); Albert of Aachen, IX, 36 (ibid., vol. IV, p. 612); Matthew of Edessa (ibid., Documents arméniens vol. I, p. 69); Ibn el-Athîr, Kâmel-Altevârykh (ibid., Historiens orientaux vol. I, p. 212).], and promises also that he would acquire 33 omits. that gold without sine 33. great expense to himself. But Ad 32; Ad hoc 33. the wife of Danishmend, the most faithful counsellor as much of Bohemond as of her husband, consulted by Bohemond on what she thought about this huius 33. agreement on the money, said: "As for paying this money, let it be placed in my provident care; only let indissoluble treaties be concluded between you." Then, summoning a muleteer, she ordered mules, trappings and the other equipment for riding to be at hand, suited as much to so distinguished a leader as to herself. And so, the mules having been mounted, she herself going before leads the distinguished commander through the whole army of Danishmend, she herself pleads his cause. "Behold," she said, "I bring to you a man once hostile, now greatly to be desired copulandum 33; copulatum 33 corrected., once against us, now most ready for war on your behalf nobis 33.. This is the greatest of the Franks, the glory dux 33 after correction. of the Christians, the salvation of all who trust in him. There is no need to proclaim his virtues to you verbis 33., since you have yourselves experienced how circumspect circumpectus 32; circunspectus 33. he is in counsels, how strong in warring, how useful in everything to his faithful. Such a most victorious warrior, by the mediation of our skill, shall now be yours and not your adversaries' adversus 33., he shall fight your wars and triumph for you. I have begun, you complete; I have gained, see that you do not lose. The devotion of such a companion is of very great multum 33. value in wars; make him devoted and you have triumph in your hands. It is a small thing that you will give, but the greatest thing that you will receive accipietis 33., wives, children, kinsmen, parents, homeland, fortifications, or whatever an enemy's victory is accustomed to claim for itself. At small expense you will prepare a wall against the enemy. What you spend on Bohemond's needs (n. i.) impendetis [corrected n. 33.] you will receive a hundredfold from the enemy. Whatever you now judge (n. e.) e. n. 33. yours, without Bohemond's protection (a. B. p.) 33 omits. it is uncertain whether the enemy may not possess tomorrow; with Bohemond devotedly warring with you, the immense riches of the enemy shall be under your sway. For the certainty of this promise my head
I pledge to you, I give myself to you as a hostage obsidendo 32.. And so each one according to his means (se. su. f.) su. se. f. 33., for the redemption of Bohemond, make up his lack out of your wealth. By an inviolable alliance with the Franks we have begun as it were to be incorporated into one nation. Now Nun 32. therefore vero 33. let us first conquer by liberality in giving those whom we shall have with us as victors (n. v. h.) h. n. v. 33. in the contest."
[17] which the Persians themselves paid by contributing money, By an exhortation of this kind the Persians, beyond their custom morem adds 33., were animated to munificence, and so great a zeal for giving was kindled through the distinguished woman, that, three thousand byzants being given, there came to be such a collection of camels and other animals that by the sale venditionem 32. of them both Danishmend received five thousand byzants for the redemption, and nearly as much tantundem 32; totidem 33. was left over for Bohemond [That the money was contributed by the Christians, by no means by the Mohammedan forces of Danishmend, is reported by the other writers. See above, p. 162, note 7; p. 163, note 2.]. There are also admitted from among Bohemond's friends (a. B.) B. a. 33., according to the nod of Danishmend, all the more powerful quinque 33., and there was struck actumque 33. and confirmed by oaths and hostages, according to the laws of both, an inviolable and indissoluble indissolubilis 32. treaty; namely that Bohemond and Danishmend should help each other (a. a.) alterutrum 33. against all, to maintain and extend their power and honour, in true faith, without bad faith, according to what each knew and could. Danishmend excepted no one, but Bohemond excepted Christians, and could not be compelled to make a treaty against them.
[18] he sends him away free Bohemond, released from captivity, gathers for the help of Danishmend the greatest forces of soldiers he can, not only from his own but from the troops of his friends. There were also released relaxante 33. for this war whatever Christians Danishmend held in captivity; a huge multitude also came of its own accord for the sake of Bohemond. Then Soliman, and he has him as his ally in a successful war. on hearing of Bohemond's alliance with Danishmend, mistrusted his forces, did not dare to advance to the appointed place, turned his back on every side, found nothing firm enough. The enemy's trepidation made our men more animated, so that they by no means waited any longer at 33 omits. the appointed place, but went of their own accord to meet the enemy, pressed upon those falling back. And the fighting went happily on our nostra 33. side for three continuous months; and with Bohemond's help Danishmend extended his power into the kingdom of Soliman by four days' journeys dictis 33..
19] [The verses of Bishop Galaramnus.The sign of Bohemond, worthy of Maro's song, Bishop Galaramnus Gabramnus 33., a needy German Alemannus 33., transcribed. Men of Noblat, burning with a fire from God, You fed the prophet [Vatem may equally well be interpreted as poet or as bishop, by whom these verses were written.] and huic 33. gave him clothing. May he be your reward who holds all things in his fist quoerces 32; coercet 33.; Not Non 33. a lion, but a nard may your Leonard be to me. May he (Ipse … iram) 33 omits. stir up a lion's wrath, Guibret, against you [What these execrations mean and who that Guibret is, let him conjecture who can. Someone has suspected (cf. Arbellot, p. 77) that Guibert of Nogent is marked here, because in his Gesta Dei per Francos he had written of Bohemond not well enough for his merit. This conjecture, though it is not altogether to be rejected, will nevertheless not seem so likely, if we recall that Waleramnus certainly stayed at Noblat some time before the year 1111 (cf. above, Preliminary Commentary no. 9), while Guibert perhaps had already written his work in the year 1108, but did not put the last hand to it before the year 1111. Cf. G. Bourgin, Guibert de Nogent. Histoire de sa vie (Paris, 1907), p. XXI.].
III.
[1] The clerics of Noblat narrate Moreover there happened another miracle, which, the merits of his most holy confessor Leonard interceding, the Lord Jesus Codices 22, 27, 31, 32. Christus adds 22. deigned to work. Lest nec 22 before correction. this should quickly, like very many complura 31. others, slip from the memory of men for lack of writers scripturarum 27., it seems that it should by no means be deleted by the corrector of 22; (e. r.) r. e. 31. kept silent. But let what we say of it seem incredible to no one; for nam 27, 31. the clerics of Noblat assert that they learned thus from the same man who had been captured; or if anyone should strive to gauge this from the many other things which are seen daily in the same eius 31. basilica, this can potuerit 22, 27. perhaps be proved comprobare 31. to be less, or not exceeding them.
[2] a knight of Viviers In the bishopric of Viviers, then, there was, sin demanding it, so great a war uuerra 31. that whoever was held retinebatur 22, 27. by any enemy did not redeem himself at a price of gold or silver, but without doubt lay under a capital sentence. In this bishopric there lived a certain knight sprung of no mean stock proieniȩ 32., happy both in children and in wife, who dreaded to lie under the sentence of death moras 22.; for he knew that he had offended much before God. Consulting therefore the pastor of his mother church, that he might take care to make known to him what he should do, set in such fear. Hearing this the priest answered him, and in answering counselled him thus: "If you were willing," he said, "to obey me and to subject yourself to the dominion of him before whose power, as is clear to us and to many, no nullius 27. machine of iron can stand, nor can any aliquid 27. underground place or lofty tower hold one who trusts in him, you would either henceforth avoid the ambushes of all your enemies or, if you were held, you would be able vales 27. to free yourself without loss of limbs and payment of redemption."
[3] by St. Leonard, to whom he had devoted himself, Hearing this, he rejoices at the easy counsel; he is glad that he will thus escape from the danger of death, and arranges to do this, all delay removed. And so, having taken shears, he cut off a little of his hair, and in honour of St. Leonard, holding out the hair, he made himself over to the presbyter. These things (His… remeavit) 22 omits. then having been accomplished, he returned home with joy. But afterward, no long time having passed, on a certain night, while, as he rested in his bed, his limbs were held relaxed by sleep, it was shown to him beforehand by divine revelation that he was held by his enemies, but that he was freed without any injury. And when morning came, he ran to the presbyter, making known to him what he had undergone in the dream. The presbyter spoke to him, and most certainly confirmed that it would come about thus. And so the knight, partly fearing, partly hoping, taking a certain wax, placed it before the altar in honour of the most precious sanctissimi 31. confessor Leonard (c. L.) L. c. 27., and having completed his prayer, returned home again. Three days later, as it had been shown monstratum 22. to him beforehand, he is captured by his enemies in battle, and is thrust down in the deepest underground of a certain very high tower, shackled predicatus 22. with many fetters; and the door having been shut -que 31 omits., a great stone was rolled over it, which could scarcely be moved by twenty men. from an underground prison Secure therefore that he would not 27 omits. escape, and yet not until guards had first been posted, they went away from there illinch 32.. When night fell, the knight who had been placed in the prison, wailing evigilans 27., began with assiduous prayers to invoke St. Leonard, in whom he trusted, recalling how he had made himself over to the presbyter presbyter 27. in his honour; wherefore, unless he came to his aid, so that God by his intercessions should work some miracle, he would by no means acquiesce in the one asserting it.
[4] was rescued. Meanwhile, while he was still speaking, behold, suddenly from heaven so great (c. t.) t. c. 22, 27. a splendour came that, the stone that had been placed above the door of the underground being broken, and the door being opened -que 27 omits., the whole prison, as if the sun had been let in, was abundantly irradiated. To it (Quo … condescendit) Arbellot omits. the most precious confessor of Christ Leonard came down, and appeared to him, if it is right to believe the truth, with rosy face, white hair cesarea 22 before correction, 27., ivory neck, of middle stature, rebuking him in such words: "Why do you cry out, or why do you despair? Do not despair, for iron fetters or a dark prison will no longer be able to hold you." While he was still speaking, behold, the iron manacles melt like wax put adita 22, 27. to the heat of fire, and seizing his hand, he drew him out of the cave, and setting eum adds 22, 27. him above the underground, showed him an excellent horse. This he commanded him to take ascenderent 27., for through it he would put an end to his war uuerrȩ 31.. Having shown him beforehand what he was to do, he withdrew from him visibly; yet his piety brought him home without fear. And he, filled est adds 22. with the joy of so great a consolation, mounting the horse, goes out agreditur 27. of the fortress in the presence of all, and returned unharmed to his own home. Now it came about in the same week that the lord of the fortress who had held him sent word to him that, if he gave him back the horse, he would henceforth keep a firm peace with 27 omits. him. Hearing this, rejoicing in the peace pacis 31., he gave him back the horse; which having been given back, there was afterward a most firm peace between them. Recalling therefore all (i. o.) o. i. 27. that he had obtained by the merit of St. Leonard, having taken his fetters, he came to Noblat, and presenting them before the altar he made known in order to the canons of the same church all things as they had been done. This miracle having been heard, as is their custom, the people are called, and the whole matter is told to them again. And so rejoicing together, with one voice they render thanks to God the Father and to his Son and to the Holy Spirit, to whom be honour and glory for ages of ages. Amen.
IV.
[1] A knight of the Rouergue, from the fortress of Prevencheirae In the province of the Rouergue Codices 22, 27, 31, 32. Rotonensi. Le Rouergue., almighty omnipotenti 22, 27. God permitting it, a certain 27 omits. knight was captured by enemies. Held at a certain fortress (c. q.) q. c. 31; c. quod 27 after correction. called nuncupatur 27. Prevencheirae [Prévinquières (dép. Aveyron, arr. Villefranche, cant. Rieuxpeyroux), past which village flows the Avaro (l'Aveyron), of which below, ch. 2.], they tried to entangle him irretiti 32. in indissoluble bonds. He, observing the preparation for this and greatly fearing, adjured them by almighty and merciful God, the monstrous chain with which he had been bound there, and no less by his most glorious client (e. c. g.) eiusdem gloriosum 27 in another hand over an erasure., namely St. Leonard, that they should not try to confine him with so dreadful and so fearful a chain. They, reckoning this of little account, bound the captive knight with all the force they could with the above-mentioned chain. These Is 31.
the knight, when he saw himself consigned to such a custody, began, as well as he could, to invoke St. Leonard Guilelmum 31, 32., that he might bring him aid. He was also handed over (T. q.) Traditusque 22, 27. to a certain soldier to guard. As the night of the Lord's Nativity came on, he who had taken him into custody fell asleep. While he slept, there sounded to the aforesaid knight, held by the bond of the prison, a voice, which admonished him thrice in such terms, saying: "At once, O man, arise and hurry with what speed you can, and hasten as far as the sepulchre of the most holy Leonard." Now he had been admonished previously by a certain very close friend to call out very often to that same servant of the almighty Lord Dei 22, 27. to come to his aid; which he had done, as far as he could, on the past day with great contrition of heart. Hearing autem 31. this voice, he at once got up and drew over himself the chain with which he had been bound, and soon began to go out from there. But the chain which he was carrying was of such immensity and such weight that he reckoned the sound proceeding from it could be heard all around. But by the disposition of almighty omnipotenti 27. God and with the suffrage of the most holy confessor Leonard, already made free, he goes out progreditur 27. of the fortress, and there met him fuit 22, 27. a certain man who showed him the road he should take. And the enemies pursued Hi secuti 27 before correction. him (v. s.) s. v. 22.. But God did not give them further means of seizing him.
[2] across the Aveyron He came to a river named Aveyron, which cannot by any means be crossed except by boat. And when he hesitated and turned over with himself in most intent mind how he might cross the river, suddenly the man hominem 22; se adds 27 in another hand. found venit 22. himself 22, 27 omit. in the middle of the river, and what remained of the waves he crossed in such a way that the water (m. u.) u. m. 27. did not reach to his knees. Having gained the shore, from both the length of the road and the weight he had carried he fell asleep. Awakened from sleep (v. a. s.) a s. v. 22, 27., night now coming on, he began to pursue the journey he had begun, and seeing a man walking ahead of him at a distance, he asked who he was. And he answered that he was a shepherd. "I beseech you," said the former captive, now made free by the intercession of St. Leonard, "I beseech you," he said, "help me in carrying the weight of this chain, for the love of Christ the Lord and of his beloved Leonard." He, gladly promising to do so and placing the chain on his shoulders, with ready devotion carried it six miles as far as 22, 27 omit. a place next to the fortress from which that once captive man was sprung. he carries to the sepulchre of St. Leonard. Afterward too, blessing him and committing him to the mercy of the Lord, they parted one from the other, and the aforesaid knight, taking up his chain, carried it as far as 22 omits. the sepulchre of St. Leonard. Psalm 46, 2. For which reason clap your hands, all you nations, shout to God with the voice of exultation, who thus here and in the time to come glorifies his most holy confessor Leonard. I Pet. 4, 11. To him be glory, honour and dominion for ages of ages Amen adds 22, 27..
Another knight of the Rouergue But let us not send back this miracle which the Lord worked through the venerable merit of his same confessor Leonard, of a certain knight captured in the province of the Rouergue and heavily bound with an iron binding and excessively weighed down by the most heavy pain of so great Codices 22, 27, 31, 32. tanta 27. a burden. To whom illum 22, 27. therefore the athlete of Christ Leonard coming on the third feria in the middle medie 27. of the night, promised him that he would free him on the night 22, 27 omit. of the coming Sabbath from the most savage pain of such sorrow. As the promised night came on, before the crowing of the cocks the same St. Leonard came to the above-mentioned knight, admonishing him to draw out his feet from the most cruel grip of the intolerable chain. He at his command uisionem 27. at once got up and quickly leapt out of the chain with which he had been bound; but a adds 31. from a very great iron, which quo 31. was solid solide 31; solutus 22, 27., bound without chain to both legs, he by no means escaped with one foot. At the tumult of the falling chain the guards who had been overtaken by sleep got up, and each lit a lantern, that they might see how the captive was doing who lay in impassable darkness. And when therefore they had come before him to look at his legs, the fire was entirely extinguished, by God's will, in the whole house; and they returned each for the sake of sleep to their own places in bed lectorum 22, 31.. he is freed from prison and from the chain as well. God thus working these things and Leonard his athlete counselling, he escaped from the prison captivus adds 22, 27, 31. through a window from e 32. on high; and when he had reached the ground, having suffered no harm from this leap 27 omits., carrying with him the above-mentioned iron not yet come off one of his legs, he began as 31 omits. at first to invoke St. Leonard, that he would there wholly free him from so great fatigue of the monstrous weight of iron. And soon as he added his prayer, he altogether escaped all the dangers of capture and arrived safe at his house, with God's help, and carried the above-mentioned iron to the monastery ecclesiam 22. of St. Leonard, where the name of the Lord was glorified always, to whom be honour and glory for ages of ages. Amen Expliciunt miracula sancti Leonardi confessoris adds 31..
VI.
[1] The knights of Auvergne being at discord among themselves Because very often through the sloth of writers the deeds of the saints are consigned to oblivion, we, although Codices 24, 32. supply debiles or something similar. in sense and small in action, lest there should slip from the memory of the faithful what the Lord deigned to work as a now very evident miracle for the honour and praise of his most precious confessor Leonard, have striven to write it down. Let this seem incredible to no one of sound mind, because quam 32., as those testify who, being present presente 32., saw those of whom we have proposed to speak and learned the deed from them, believing in whose religion and truth, we have not delayed to insert it in sacred writing. There were then on the border of Auvergne two knights, illustrious in family, wealthy in worldly things, exalted in wives and the procreation of children, William of whom one was called by his proper name William Willelmus 24., the other Hugh nuncupabantur 24.. and Hugh, These His 32., at the instigation of the enemy of the human race 32 omits., as it is the custom of worldly men for the worthy to envy the worthy, fell into a great discord among themselves; which came to such a war that whichever of them could take the other's men did not compel them to redeem themselves at a price of gold or silver, but, what is pagan pugnatum 24. and worthy of wonder, to lie under a capital sentence. Cf. Miracles II, III, 2.
[2] when Hugh, once captured and thrust back into prison On a certain day, as fortune pressed, it happened that one came upon the other with a very great force of soldiers for the sake of plundering; the other coming upon him with all his people, having warred for long and each being stained with the blood of the slain and wearied by the beating of the conflicts confluentum 24., at length Hugh was held by William Willelmo 24.. William's soldiers, looking at him with most eager countenance, with equal desire and equal counsel all of one mind ran with drawn swords upon Hugh Ugone 32., each one wishing to seem bolder and dearer to his lord, and to kill his lord's enemy by the cutting off of his head. This, God's mercy inspiring him, William Guillelmus 24. forbade 32 omits. to be done, wishing to confine him with the harshest punishments. Hugh having been stripped of his military arms and surrounded by a diligent guard of soldiers, William Guillelmus 24. returns home (d. r.) dormire vertitur 32. with huge triumph. On his return he put two pairs of fetters on Hugh's feet, and, his hands having been bound behind his back with iron chains, he ordered him finally to be thrust down into the lowest part of his tower, which he had caused to be blocked up with lime calce 24 after correction. and stones, to be there without food and drink except twice a week. And the opening through which that most wretched man had been thrust down into the prison having been shut and secured with the strongest bolts serris 32., Hugh is left destitute of the counsel and help of men, to be helped by the aid of God alone and of St. Leonard.
[3] was imploring St. Leonard, Meanwhile while he was pondering what to do, all worldly hope having been set aside, seeing that he could by no means have hope except in God and in his saints, considering the miracles which quam 32. he had very often heard were done through the most blessed Leonard, he commended himself to his clemency and mercy and promised that, if he could escape from there, he would come to his church with worthy gifts. This done, at once he burst out in tears, with sobbing sint gultu 32. and the groaning of tears humbly and devoutly beseeching without ceasing the clemency of St. Leonard, declaring dicens 24 after correction.: "O St. Leonard, golden star, who as far as the morning star surpasses the other stars in brightness, so far surpass all confessors in the adornment thus 24 corrected in another hand; adormitione 32. of miracles and virtues, at whose voice the dead come to life again, the sick are healed, the imprisoned are released, since as wax flows down before the fire, so all solidity of iron and darkness of prisons melt at the invocation of your name, you are the refuge of the poor, the hope of those in sorrow, the medicine of the sick, the consolation of those in fetters. Cf. Miracles II, II, 6, Psalm 67, 3 Let your piety help me, I beg; for, although I suffer patior 24. these things justly, yet conquered by want of food and the hardness of iron, life will by no means be able to be long my companion."
[4] William, pretending that he was the saint himself, With these and such cries that wretch shouted night and day to St. Leonard, to such a degree that scarcely anyone in the tower turris 32. above or in the hall joined to it could sleep. Seeing this, the lord who had taken him began to think within himself what he should do about him, he strives to quell Hugh's complaints. that he might not so often call on St. Leonard. Therefore, having long devised a fraud, in the very twilight of the night, which quam 32. is the accomplice of all crimes, going out of the hall, the soldiers having been dismissed, and entering the tower, he came to the opening of the prison, where that wretch was calling upon St. Leonard with assiduous voices, and with altered voice he said: "What do you want? what do you seek? why do you disquiet me days and nights? Do you think that you are heard by me, when the Scripture testifies of my master: God does not hear sinners? John 9, 31. Behold, I am St. Leonard. But Hugh, wonderfully rescued from prison Come out, if you can." At whose voice the fetters and iron manacles were so burst asunder, as if the blessed Leonard himself had broken them.
Whence too there is no doubt that St. Leonard was present at this miracle. Then the divine power seized him, released, with such force, that from the depth of the prison, which was six or seven stadia deep, it raised him up distulisset 24. before William Guillelmum 24., who had come for the sake of mocking him.
[5] by William, though he plots new frauds, William Guillelmus 24., seeing him, feared ut adds 24. he might flee; and not desisting from the pretence, he said: "Climb up on my neck, for I shall carry you unharmed to my monastery." He said this for this reason, that he wished to carry him into the hall among his soldiers, wishing to kill him or imprison him again. But Hugh, believing him to be St. Leonard who had freed him from such anguish, devoutly did what he had commanded and climbed up on his eius 24. neck. William, firmly seizing him, thinking that he was sure of him, wishing to mistreat him as he had planned, began to go down from the tower. O divine clemency, O unspeakable ineffabili 24. power, O inestimable force of charity, O unspeakable gift of divinity. Come, confessor of Christ, work what you are working, open the bowels of mercy. He who thinks to mock is mocked, for God is not derided. Gal. 6, 7. What more, though William Guillelmo 24. wished to go back home, he could by no means do so; but blinded, by the working of the divine mercy, he took the way toward the church of blessed Leonard.
[6] is carried to the church of St. Leonard The night having passed, the dawn of day now beginning to shine, William Guillelmus 24., wearied by the journey and the burden, said: "I am tired, I will rest a little." Then (T. v.) Tunc 24 after correction. Hugh, recognizing his 24 omits. voice for the first time and perceiving the fraud he had plotted against him, seeing before him at a 32. half a league the church of St. Leonard, which he knew well, said: "What is this, William Wllelme 24.? what have you wished to do? You began this for the sake of my harm, but by the grace of God I see before me the town of Saint-Léonard." Then at last William, coming back to himself and struck with great fear, and both lay aside their enmities, said: "Hugh, brother, I see that St. Leonard has freed you. Have mercy then on me; for, if the men of this town perceive that I wished to mock St. Leonard, they will afflict affligerent 32. me with various punishments. For which reason I promise you two excellent horses, as soon as I come to my homeland." The journey was of one day (I. e. u. d.) 24 omits.. An agreement having been made between them there, and a pledge given about the horses, holding one another hand to hand, they came to the church of St. Leonard. Having made their prayer, but they keep silent about the miracle. they kept silent about what blessed Leonard had done concerning them and returned to their own homes (et ad p. r.) 24 omits..
[7] Discord having arisen again and William having been captured by Hugh, But after they had reached their homeland, William Guillelmus 24. would not give over the horses he had promised to Hugh. Whereupon, reminding him two and three times, at length after so many reminders he began to plunder him deprecari 24.; which was the cause of great hatred and war. Quadam 24. On a certain day therefore, blessed Leonard bringing this about, it happened that Hugh captured William Guillelmum 24. in battle. Hugh, recognizing that this was esset 32. done by St. Leonard, said to William: "Give me back the two horses which you promised me in the presence of St. Leonard, that you may not seem a perjurer periuriis 24 before correction, 32.; and afterward let us both hasten to the church of the same holy confessor with worthy gifts of offerings, and let us lay bare what the blessed confessor has done concerning us." William Guillelmus 24., hearing that this counsel was on God's part, gladly gave back to him what he had promised. at length they conclude a firm peace and proclaim the praises of St. Leonard. And an inviolable agreement having been made between them, hostages being given and received, they both came with a great cavalcade to Saint-Léonard; and the clergy and people having been called, they laid bare to all what quam 32. St. Leonard had done concerning them. These, hearing this, gathered with hymns and canticles before his sepulchre, rendering praises (l. r.) laudantes referentes 24. to God. Where frequent miracles take place daily, with the help of him who lives and reigns for ages of ages. Amen.
VII.
[1] Rampnaldus, a rich man afflicted with leprosy, Another miracle too, since all cannot by any means be made clear by the pen, we have striven to write down. There was in our times in the same town of Saint-Léonard a certain burgess of great wealth, Rampnaldus Codices 24, 32. Rainaldus 24. by name. He, as has often happened to many, by God's permission permissum 32. became a leper. Driven out from the society of the healthy, he prepared a small cell not far outside the town. There, while he pondered what to do, he began to consider the shipwreck of his soul, which he had often suffered, while he panted most greedily to pile up worldly riches. when now repentant He, having taken penance, divided with generous hand all he could have among churches and the poor. This done, he who had liberally distributed his goods to the needy began to be a companion of the poor. Therefore, worldly care having been set aside, he did not delay to afflict his body as far as he could. Among these afflictions he began to do this also, to come every night on bare knees and palms before the church of the most blessed Leonard.
[2] was leading a poor and devout life, When he had done this for no small time, on a certain night, while he was doing this very thing, he saw a ladder, whose summit touched the heavens, while its lower end posita erat adds 24. was placed (e. p.) 24 omits. upon the altar of St. Leonard, by which he saw angels ascending and descending, singing and chanting Glory in the highest. Terrified with great fear, he began to praise God in his saints; he prayed and returned. Cf. Miracles I, 4. When he saw this for many nights also, he feared lest so great and so incomprehensible a power of divinity should sometimes hold back because of the stench of his infirmity or because of his sin; and leaving his former dwelling, he sought the solitude of a certain mountain, which was one league distant from the basilica of blessed Leonard (u. d. l.) duobus d. miliariis 24.. And when he stayed there, his infirmity grew so much that he altogether lost his nose nassum 32. and fingers and the joints of his feet. And so, thus weakened, he could by no means endure the journey to the church of St. Leonard, which he had previously been accustomed to make; but as far as he had strength, almost at the point of death, he compelled the flesh to serve the spirit, and according to his usual custom, in the quiet time of the night, he climbed the summit quacumen 32. of the mountain, from which he could see the monastery, and the angelic vision, the further he had drawn away, the more frequently, more brightly and nearer he beheld.
[3] St. Leonard appearing to him, And when he had seen this very often and heard the choirs of the heavenly citizens chanting, and dared to reveal manifestaret 32. so spiritual a revelation to no one, on a certain night, when he had returned from his accustomed consueto 24. prayer and was resting on the little bed of his chamber and was still fully awake, there stood before him Here 32, mutilated, ends. in a most white garment blessed Leonard, girded with a golden belt, supported on a golden sceptre; in whose company there appeared more than a hundred young men, clothed in white garments, each carrying a golden candlestick, on the tops of which wax candles were lit; by whose lights the whole house shone. And when that sick man wondered at this, yet perceiving that this vision was on God's part, blessed Leonard addresses him thus: "What are you doing, most dear son, most faithful steward? Do not be afraid, rather rejoice. Behold, I Leonard am here, the faithful messenger of your prayers. At present you shall recover health, and your flesh shall be restored in you, as it was before. But go to my church, and admonish my servants on my behalf, that in everything they obey me faithfully and minister to me chastely and sincerely." And having made an end of speaking and given a space of eight days for his health, he touched his face with his own hand, and with all who had come with him returned to the palace of heaven.
[4] he is restored to health. When morning came, not unmindful of the past vision, he mounted the little ass Codex 24. assellum 24. on which he was accustomed to sit, and went by a swift journey to the church of St. Leonard, and no small part of the clergy having been called, he reported word for word to all what he had learned from the mouth of Leonard; and the term of his healing having been reported, having said farewell, he returned to whence he had come. But the clergy and people of Noblat, having heard pro adds 24. the leper's revelation, some believed, while some, as is the custom of the incredulous, were unwilling to believe; yet all alike awaited the appointed day. But when the expected day of this word arrived, they sent over envoys at a swift pace to see what blessed Leonard had done concerning the leper. Coming and seeing him prostrate in prayer, they scarcely recognized him, so restored had his flesh been to its former health and his skin renewed. Returning at a swift pace, they found the people assembled repere\\\\\\ 24. and announced to them what they had seen. And the clergy, candles having been lit, crosses and thuribles having been taken, with a great procession came as far as the place of the cell, where Rainaldus lay prostrate in prayer. Lifting him up and beholding his renewed countenance, with hymn-singing they led him as far as the sepulchre of St. Leonard, rendering praises to almighty God, who deigned to work so great and such a miracle through his most holy confessor.
II. LIFE AND MIRACLES OF ST. LEONARD BY WALERAMNUS, BISHOP OF NAUMBURG
Edited from codex 62 of the cathedral church of Trier, of the twelfth century. Cf. Preliminary Commentary, no. 6.
Leonard, confessor, of Noblat. (S.)
BHL Number: 4872
BY WALERAMNUS
Letter of Bishop Waleramnus on the life of St. Leonard, confessor. f. 55
Waleramnus, by the grace of God bishop of Naumburg, to the most serene matron the lady Gertrude [Martène and Durand conjectured (Amplissima collectio, vol. I, p. 635, note a), others approving (for example Arbellot, work cited, p. 149; Wattenbach, Deutschlands Geschichtsquellen, vol. II6, p. 40, note 3), that this is Gertrude the margravine, mother-in-law of Lothar, duke of Saxony, the same who is said to have translated the body of St. Auctor from Trier to Brunswick (see the fabulous booklet on the translation of St. Auctor, BHL. 748; cf. Acta Sanctorum, Aug. vol. IV, p. 50, note a).] devoted service, urgency of prayers and himself altogether most dedicated in all things.
God is wonderful in his saints, and he whose mind has been inflamed from God [thus Martène; divitiis the codex. Cf. Miracles II, II, 19: "burning with a fire from God."] must very often proclaim the divine miracles. Psalm 67, 36, Luke 10, 39 – 42. Mary is said to have chosen the best part, because sitting beside the feet of the Lord
she listened to his word; for the manifold ministering of bodily refreshment Martha is marked as excessively solicitous and troubled about very many things. But, he says, one thing is necessary. What is split into parts tends to its end; but the one supreme good is true eternity and blessedness in the selfsame. Let the foolish be carried away around the worthless vanities of this world; but to you, according to the Saviour's admonition, let one thing seem necessary, that you may dwell in the house of the Lord all the days of your life and see the delight codex voluntatem. of the Lord and visit his temple. Psalm 26, 4, Prov. 31, 29. The daughters of Babylon gather riches for those they do not know; but you by laying up treasure in heaven have surpassed them all. Do then what you are doing, work what you are working, a house for Christ, a sanctuary for the Holy Spirit, that when the house of this earthly dwelling is dissolved, you may find a house not made with hands in the heavens, Sion the city of our strength, a saviour, the heavenly Jerusalem, whose sharing is in the selfsame. Cf. Miracles II, VI, 5, II Cor. 5, 1, Isa. 26, 1, Psalm 121, 3. Blessed are you who believe, for what you have seen with your eyes, you carry out in works. Thus St. Leonard in honour of holy Mary first founded a tiny church, where dwelling all the days of his life, he was at length translated from this vale of tears to f. 55v the mountain of virtues, where the dwelling of all is as of those rejoicing. Psalm 86, 7. Blessed be God, for you too as a turtledove have found a nest, the altar of the Lord of hosts; where would that through the intercession of St. Leonard mighty works may be done for the salvation of the whole homeland, as we see everywhere in the oratories of St. Leonard, unless the incredulity of men stand in the way of the mighty works. Psalm 83, 4. The perversity of heretics against Christians had grown especially hot in the times of St. Leonard, and therefore, as we have learned from the living voice of the brothers, by their malice the wonderful works of St. Leonard in this life were utterly abolished or defamed by sinister interpretation, as in the case of our Saviour himself. But after his passing their envy added crime to crime, and in order that his memory might be utterly removed from the earth, his Life, wherever it could be found, was burned. How great, how unusual, how indeed incredible are the miracles done daily through him, no history of antiquity at all, as I suppose, lays open. St. Leonard, as I myself have truly weighed, at the invocation of the desolate is always a most clement helper in opportune times, in tribulation, coming down from heaven with face ruddy like the sun, starry eyes, most white dress. Miracles II, II, 14. At his touch any rigidity of iron is softened like wax before the fire, and thus captives suddenly released from chains, in their fleeing, when rivers stand in their way, are carried across by divine power. Ibid. II, II, 6. Very many wonders of his of this kind surpass belief, but are to be denied by no one at all of the faithful. As through St. Leonard Bohemond from the captivity of the pagans and the English king from the tyranny of his brother fully recovered their power, so through the same wonderful f. 56 saint may the Lord extend you too to the east and to the west, the north and the south, and may your excellence grow into thousands of thousands. Gen. 28, 14, Gen. 26, 60. May your seed possess the gates of their enemies, and in you may all the tribes of Germany be blessed. Gen. 28, 14. Believe faithfully and by no means doubt that what I have shared with you of the relics of this wonderful saint I obtained by the hearing of his very voice, whether in the body or out of the body, I do not know, God knows. II Cor. 12, 2. And that the incredulous may not charge me as a forger, I trust in his goodness, since by your devotion it will happen to you to experience the same, especially since it has been proved by the testimony of many that the most clement saint converses with the desolate as one does with his friend. Cf. Miracles I, 3 end.
Life of St. Leonard, confessor of Christ.
[1] The blessed Leonard, then, in the times of the emperor Anastasius, in the province of the Gauls, was sprung from illustrious parents, a Frank by race, illustrious in excellence, of the best disposition among those of his age, altogether lovable to all in all things, the honour of his kindred, the best hope of posterity, notable for piety, humble above all among the men of the palace, angelic in countenance, and as it were wholly compacted by the hands of the virtues into every perfection of excellence. Life I, 1. His parents were first among the men of the palace, provident in counsel, most circumspect in the affairs of the kingdom, so that after Clovis, who was then king of Gaul, they held the first place in all things, princes of the soldiery of the Franks and most faithful confidential counsellors and attendants of the king. If we turn over the deeds of the Franks and the ancient histories of the fathers, the Franks are f. 56v Trojans by kindred, and the kings of the Franks are sprung from the seed of Priam himself, altogether given up to the superstitions and errors of the gentiles until the times of St. Remigius. Clovis first, called by St. Remigius from the darkness of errors to the light of faith, rejected idols, believed in Christ, and, baptized in the name of the Holy Trinity, spread the Catholic faith. By the preaching of St. Remigius the peoples of the Franks came together in one, and the kings, to serve the Lord. Psalm 101, 23. First the notable boy Leonard, as the hart to the springs of waters, so longs and faints for the spring of life, the well of living waters, the stream of which gladdens the city of God. Psalm 41, 2, Cant. 4, 15, Psalm 45, 5. The venerable boy St. Leonard, then, was baptized by St. Remigius, and for love of his noble parents King Clovis received him from the sacred font. Titus 3, 5. The notable boy became, by the washing of regeneration and the spirit of adoption, from a servant to the king a son, free from diabolical servitude, an heir of God, a co-heir of Jesus Christ. Rom. 8, 15 – 17, Rom. 6, 4. Buried together with Christ through baptism into death, he strove with all his might to walk with Christ in newness of life. Having received the white garment, which he should carry before the judgment seat of Christ, he strove without intermission that at all times the garments of the flesh should be white. And because it is written: Those who have not defiled their garments follow the lamb wherever he goes, Apoc. 3, 4; 14, 4, 5. so he became an imitator of the lamb, that he might be without stain before the throne of God. And because it is written: No one putting his hand to the plough and looking back is fit for the kingdom of God, Luke 9, 62. having renounced the devil and his pomps, he began to emulate apostolic perfection, to die to the world, to live to Christ, to deny himself, to take up the cross, to cleave Matt. 16, 24. f. 57 to God, to have nothing in the world but Christ. Psalm 72, 28. Parents, dignities and the military belt he casts away as snares of the crafty enemy; he takes the armour of God, the shield of faith, the sword of the spirit, the helmet of salvation, with which he might stand against the wily enemy and triumph in everything. Eph. 6, 11, 16, 17. Still a raw recruit in the camp of the Lord, he gives himself over to the precepts of the most holy bishop Remigius, namely after his pattern, as in a mirror, to order his life, wisely to lay the foundations of faith, faithfully to build upon them not wood, not hay, not stubble, but gold, silver, precious stones. I Cor. 3, 12. The eloquence of the outstanding teacher was above honey and the comb to the most intent hearer. Psalm 18, 11. Like a most prudent bee, tasting the honey-flowing eloquence, he lays it up in the hive of his mind. John 3, 29. The friend of the bridegroom who stands and hears, and rejoices with joy because of the bridegroom's voice. And St. Leonard, not a forgetful hearer but a most attentive one, strove not to hear the word of God in parables, but to know all the mysteries of the kingdom of God, that afterward, having become an evangelical steward, he might bring forth from the treasure of his heart things new and old. Luke 8, 10, Matt. 13, 52.
[2] St. Remigius was most patient in hope, overflowing in charity, toward those afflicted by miseries a Peter in the spirit of meekness, against the malignant a Paul with the rod of correction; he tempered the judicial severity of kings with priestly meekness. By the zeal of piety he obtains from the kings of the Franks that they should distinguish his metropolis with such a privilege of mercy, that, when they either entered or passed through the city of Reims, their coming should strike not the fear and horror of destruction into those in chains and in prison, but should bring the hope f. 57v of liberation. Life I, 2. Whatever is from God remains stable, and the petition of the most pious father is most firmly observed to this day among the kings of the Gauls, that at their coming to the metropolis of Reims those going out of chains and prisons run to meet the kings and render fitting thanks for their liberation. Every disciple is perfect, if he is as his master. The perfection of the master is emulated by the total devotion of the most holy Leonard. Wholly overflowing with the bowels of mercy over the afflicted, the chained and the imprisoned, he comes very often to them and visits them according to the Lord's precept: I was sick and in prison, and you came to me, Matt. 25, 36. and again: What you did to one of my least ones, you did to me. Matt. 25, 40. We have all received of the fullness of the Lord, and therefore, as the psalmist says: I have said: "You are gods and all sons of the Most High," Psalm 81, 6. in the hungry and thirsty the pious Leonard refreshes God, clothes him in the naked, visits him in the imprisoned and chained. Psalm 83, 6. Blessed is the man whose help is from the Lord; he disposes ascents in his heart. St. Leonard, vessel of the Holy Spirit, ascends from virtue to virtue, that he may see the god of gods in Sion. Psalm 83, 8. At length by works of mercy and most humble entreaties the man devoted to God obtained from the king that whomever in chains or in prison he visited, should for his intervention be sent away free from the custody of the prison-houses.
[3] The fame of his goodness grew more from day to day and the fragrance of his virtues spread far and wide over all. Life I, 3. Princes reverenced him as a lord; the poor and afflicted longed for him as a father; the sick, flocking to him from all sides, besought him as the author of their health. Matt. 4, 16. To those sitting in darkness and the shadow of death, at the coming of St. f. 58 Leonard hope and gladness arise. St. Leonard was like a fruitful tree planted beside saving waters, like a cedar of Lebanon multiplied in the house of the Lord, the nard of the Church, the good odour of Christ, fragrant with the best ointments of spiritual gifts. Psalm 1, 3, Psalm 91, 13, II Cor. 2, 15, Cant. 1, 2. By the ointments of his virtues those oppressed by various weaknesses are healed, by his teachings they are enlightened to true wisdom, by the dignity of his manners they are formed to the highest blessedness. Refreshing the hungry now with spiritual, now with carnal food, he had become all things to all, that he might gain all. He was indeed eager in exhortation, sweet and humble in speech, simple and modest in action, truthful in promise, generous and munificent in almsgiving, faithful and circumspect in giving an account, untiring in the ordering of churches, sparing to himself, generous to the needy. The greater he was than others by the nobility of his parents, the more useful he showed himself in work. Given to prayer without intermission, always intent on the common advantage. With such a sacrosanct way of life
all desired to see his face and to hear from him salutary admonitions. III Kings 10, 24. The king of France too often orders him to be summoned and receives him as an angel of God. Esther 15, 16. He congratulates himself and his homeland in his holiness and praises God that he has found an angelic life on earth. With ampler affection he embraces him more from day to day, and strove to direct the counsels of the kingdom in his hand. Gen. 39, 3. "Leonard," he said, "man of God, a lighted lamp is to be placed not under a bushel but on a lampstand, that those who enter may see the light. Matt. 5, 15. The solitary life is praiseworthy, but more praiseworthy is that which is more useful f. 58v to the common advantage. You who were born for the salvation of all ought to take counsel for all, and by the presence of your holiness to form others. The servant who from the talents committed to him gained others enters with joy into the joy of his lord; but he who dug his lord's money into the ground is struck with the sentence of damnation. Matt. 25, 16 – 30. Here in my palace is the place and time for paying out the Lord's money; here the net of ecclesiastical preaching is to be cast as into a sea, where it can gather from every kind of fish of the apostolic fishing and bring them to the shore of eternal blessedness. Here is a great harvest, but the labourers are few. Matt. 13, 47, Matt. 9, 37. Lift up your eyes and see the region, how it is white for the harvest. John 4, 35. With inmost prayers I implore the Lord of the harvest that, adorned by us as quickly as possible, as the opportunity of the time allows, with the infulae of the pontificate, you may so reap in the Lord's field as to receive the retribution of eternal blessedness. This may it be God's will, this is my wish, this the consent of all the Franks."
St. Leonard answered him: "No one serving God as a soldier entangles himself in worldly business. II Tim. 2, 4. To me the world is crucified, and I to the world; and what am I to do again in the world? The world passes away and its desire. Gal. 6, 14, I John 2, 17. I desire nothing but Christ. Psalm 115, 14. I have vowed a vow, I will pay my vows to the Lord. Psalm 83, 11. I have chosen rather to be an abject in the house of my God than to dwell in the tents of courtiers. By profession I am a cleric, set apart from courtiers and enrolled in the camp of Christ. I cannot serve the court and Christ. Matt. 6, 24. He who loves a court or fields or the gifts of princes above Christ is not worthy of Christ. Matt. 10, 37, Luke 14, 33. Having renounced all that he possesses, let him follow the poor Christ who wishes to be enriched with Christ, when f. 59 the glory of the Lord shall appear. The higher the episcopal rank, the heavier the fall from the office. Psalm 16, 15. I do not condemn the office, but I fear the fall. I Tim. 3, 2. A bishop must be irreprehensible, as the vicar of Christ. I Tim. 3, 6. Let him not be a neophyte, that is, newly converted, who must convert the hearts of the fathers to the sons and the unbelieving to the way of the just, to prepare for the Lord a perfect people. Luke 1, 17. The curia is named from cruor, the house of the dwelling of our fathers; but free me from blood, O Lord, do not destroy my soul with the impious and my life with men of blood, in whose hands are iniquities, whose right hand is filled with gifts. Psalm 50, 16, Psalm 25, 9, 10. Bestow the summit of the pontificate on those who desire it eam before correction.; but I shall go far off from the court in flight and shall remain in solitude. Psalm 54, 8, Psalm 131, 14. This is my rest for ever and ever, here I shall dwell with myself, for I have chosen it. Here, staying in the protection of God, I shall wait for him who has saved me from faintness of spirit and from the storm of the court. Psalm 90, 1, Psalm 54, 9 – 12. At all times iniquity surrounds the court, and toil in the midst of it and injustice, and usury and deceit do not fail in it. Who touches pitch and is not defiled by it? Who climbs into the ship of ecclesiastical governance and is not endangered in the waves? They go up to the heavens and go down to the depths, and the soul of pontiffs always wastes away in evils. Ecclus. 13, 1, Psalm 106, 26. It is not ours, as with Martha, to be troubled about very many things, but let us choose with Mary the best part, which shall not be taken from us for ever. Luke 10, 41, 42. For I do not say this, great king, as though the summit of the episcopal office were to be execrated for those whom it befits; but I say it for this reason, as I have already said above, I wish rather to be an abject in the house of God than to dwell in the houses of the princes of this world."
What the saint of God vowed, he at once f. 59v fulfilled. He goes far off from the worldly storm, he casts his care wholly on the Lord, that he may nourish him and not give fluctuation to the just man for ever. Psalm 54, 23. Matt, 13, 3. Like a faithful husbandman he goes out from the court to sow his seed, Jer. 1, 10. he plucks up, destroys, scatters, builds and plants. He rains with words, flashes with miracles; he waters the hearts of his hearers with teachings, inflames them with mighty works. Wherever was the impulse of the Holy Spirit, Ezek. 1, 12. thither he walks, Psalm 83, 8. and ascending from virtue to virtue he forgets his former life, and wholly stretching himself toward what lies ahead he pants with all his strength for the prize of the heavenly calling. Phil. 3, 13, 14. At length, shedding light by his saving arrival on the city of Orléans Aurelianam corrected., not far from the walls he found a venerable man, greatest in merits and in name, Maximus. The saint is received by the saint as an angel of God, there comes about a most pleasant dwelling of both in one. Gal. 2, 2. The humble Leonard compares the gospel of Christ with Maximus, the servant of God, lest perhaps he should run or have run in vain. Ezek. 3, 13. They strike the wings of virtues and doctrine one against the other, and wholly full of eyes before and behind, what they see with their eyes they believe in their heart; what they believe in their heart they confess with their mouth to all. Apoc. 4, 6. As Paul, the teacher of the gentiles, going down to Jerusalem for the sake of conferring stayed with Peter fifteen days, so St. Leonard, the desired guest of the cenobite Maximus, for some time enjoys his conversation and is formed by his example. Gal. 1, 18.
[4] Life I, 4. At length by divine revelation, like Abraham, he goes out from his land and from his kindred; he becomes before God a stranger and pilgrim. Gen. 12, 1, Psalm 38, 13, 14. "Let me go," he said, "that I may be refreshed, before I depart and shall be no more. Psalm 54, 7. Who will give me wings like a dove, and I will fly, and be at rest?" There is beyond Gaul a notable f. 60 region, Aquitaine, a dwelling of the servants of God, illustrious for the monasteries of monks, the religion of clerics. Psalm 72, 21. The heart of the holy man was inflamed to direct his journey there and to spend his whole life in pilgrimage for God. Then, as it is written: If brother helps brother, both shall be consoled, he made known the mystery of his counsel to his brother blessed Lifardus, who was his faithful companion, and he wished to take him with him. Cf. Prov. 18, 19. "Two," he said, "are the precepts of charity. Matt. 22, 40. With two wings those creatures of heaven are said to fly. Isa. 6, 2, Luke 10, 1. The Saviour sends them two by two before his face to preach the gospel, and the householder setting out on a journey pays out two talents, that one serving the gain of gospel preaching may possess double in the land of the living. Matt. 25, 14 f., Eccles. 4, 10. Woe to him who is alone, for if he falls he has none to raise him. This world, most holy brother, is slippery; therefore let him who thinks that he stands take heed lest he fall. I Cor. 10, 12. My feet, my brother, have very often been moved, for I was zealous over sinners, seeing the peace of sinners. Psalm 72, 2, 3. Wherefore, as the companion of our pilgrimage, raise up him who slips, strengthen your wavering brother. May the Lord set our feet upon a rock and direct our steps." Psalm 39, 3.
But blessed Lifardus answered St. Leonard: "The two precepts of charity are fulfilled far more easily in the contemplative than in the active life. He is bound to God more from day to day by a more fervent love who is more delighted in contemplation of him. Love of neighbour is less irritated when it goes wholly far off from the malice of the world. I John 5, 19. The world is set in the evil one; he cannot but think evil who is always carried around by worldly unrest. The Lord Jesus sends them two by two to preach the gospel, but the gospel does not suit the preaching of all. I Cor. 12, 4, 6. There are divisions of graces, but the same spirit, who works f. 60v all things in all. Paul preaches, Apollo waters; each as the Lord divides. I Cor. 3, 6, Ecclus. 15, 5. The Lord has filled you with the spirit of wisdom and understanding, he has placed his words in your mouth, that you may know and understand what the Holy Spirit speaks in you. Num. 23, 5. It befits you, as a strong athlete, by joining the battles of the Lord with the sword of the spirit, to overcome the ancient enemy, to triumph over the world, to keep faith with Christ. You therefore go, wherever the Lord Jesus Christ leads you, who may be propitious to you here and everywhere. The Lord is the kindly disposer of all things; let his will be done in everything. Here according to the measure which he has measured to me, above the Loire I shall prepare the place of my dwelling. II Cor. 10, 13, Psalm 131, 14. This is my rest for ever and ever; here I shall dwell, for I have chosen it." And kissing one another they were parted from each other. Lifardus sought Meung, where he now rests; and St. Leonard turned his way toward Aquitaine. And passing through Bourges, like a flashing cloud he rains with words, flashes with miracles, waters the hearts of his hearers, makes fertile the tillage of God's field. And as the psalmist says: The voice of your thunder in the wheel, Psalm 76, 19. everywhere through St. Leonard the trumpet of gospel preaching thunders, everywhere the flashes of the word of God gleam forth, the earth is moved and trembles, for the unbelieving pagans understand through St. Leonard that God is angry with them. Psalm 17, 8. There was in those parts a Christianity still raw, and a paganism hardened in its error, to adore the thing made in place of the maker, to say to a stone: "You are my God," and to wood: "You have begotten me. Jer. 2, 27." But the Holy Spirit thundering through the mouth of St. Leonard: "All the gods of the nations are demons, but the Lord made the heavens," the voice of the Lord breaks the cedars of the errors of paganism, and the standards of the cross shine everywhere as f. 61 a sign of our redemption. Psalm 95, 5, Psalm 28, 5, John 12, 32. Christ, exalted on the cross from the earth, draws all things to himself through St. Leonard; temples and idols being overthrown, the ancient enemy suffers
a great ruin. St. Leonard was most firm in faith, hesitating not at all in his heart. James 1, 6. From the integrity of his faith he himself also did the works that the Lord Jesus worked, to tread upon scorpions and all kinds of demons, to cast out malignant spirits from possessed bodies, to give back hearing to the deaf, sight to the blind, walking to the lame; to all who came to him he gave back their wish, good hope to the despairing, gladness to the sad, health to the sick; he was ready to harm no one, to benefit all [Another hand of the twelfth century added: Explicit vita sancti Leonhardi confessoris Christi. Incipiunt miracula ipsius. Verte folium. In fact the rest of fol. 61 and fol. 61v is empty.]. John 14, 12, Luke 10, 19.
The rest is missing.
Here begin heading added in the fourteenth century. the miracles of St. Leonhard thus in the heading only., the distinguished confessor of Christ. f. 62
[1] In Provence two very powerful soldiers [The same miracle, narrated not in the same way, see in book II of the miracles, ch. VI (above, p. 170 – 72); cf. Preliminary Commentary, no. 8 (above, p. 142 B C). In writing it Waleramnus seems to have sometimes imitated ch. I and II of the same book II.] raged against one another for a very long time with an inveterate hatred, so that by plunder, slaughter, burning [Cf. book II of the miracles, ch. I, §2: "He very often with plunder, burning and slaughter"; ch. II, §11: "plunderings, burnings, slaughters."] they reduced the whole country to a solitude, nor could anyone put an end to so great an evil except by the ruin of one of them. Often fortune favoured one, often the other; now on this side now on that, in the vicissitude of war, very many were put to flight, laid low, taken captive and thrown into chains. And while at one moment they return from battle happy and rejoicing with triumph, suddenly by adverse successes in warfare they waste away with grief. At length one was captured and imprisoned, while the other, greatly gladdened at the victory, was excessively concerned about the captive, how he should be so guarded that he might not slip away by some device or help. And so, casting his adversary into a very deep prison, he moreover had a pit dug in the depth, inhumanly confined his legs in solid iron, very heavy and two cubits long, had the mouth of the pit most diligently secured, had the prison surrounded by most circumspect watches of soldiers, and left undone nothing that a depraved will suggested. But the captive, as if from some abyss, crying out, wailing, weeping, had St. Leonard always in his mouth, always in his heart: "St. Leonard, help, hear, bring aid, rescue me. I am Christ's and your soldier [Cf. ch. I, §3: "Amid all this St. Leonard was never absent from the heart and mouth of Richard: 'St. Leonard, St. Leonard, pray for me; help me, come to my aid, bring help. I am Christ's and your soldier…'"]; I have devoted myself to you above all; restore your most devoted client to his lost liberty. Behold, under your guardianship I am as it were buried alive; those lying in wait for me have prevailed, they have shut me in as with the bars of hell. Job 30, 13, Jonah 2, 7. My enemies are glad and exult: 'Well done, well done, to our soul; well done, well done, our eyes have seen it; well done, well done, we shall devour him [Cf. ch. II, §7: "Let the impious pagans blush, and let them not say: 'Well done, well done, to our soul,' nor let them say: 'We have devoured him.'"].' Psalm 34, 25. My eyes f. 62v and my heart are always toward you, most blessed father Leonard. You are my hope and protection from the beginning; rescue your servant from the evil man, and that I may not any longer fail in this place of torments with manifold miseries, bestow on me the solace of your accustomed piety. Psalm 139, 2." When with wailings of this kind the whole town re-echoed everywhere, all were moved to compassion for him, wife, children, dependants, soldiers, and especially the female sex, sighing and beating their breasts at the unwonted crushing of the free-born knight; namely that it was most inhuman for a distinguished man to be tortured in servile ways; that human frailty could not bear so monstrous a weight of iron; that by the very stretching of his legs he was already wholly annihilated, and that now, unless he were helped, nothing else remained but that the most illustrious man should expire as quickly as possible to the common confusion and danger of all; that God was a just judge, a helper to all in opportune times, in tribulation; that it was credible that the wrath of God would come upon the town and its inhabitants, and that St. Leonard, as he is near to all who invoke him, would by no means leave such cruelty unpunished. Psalm 9, 10, Psalm 144, 18. When with these and such admonitions all were pleading very frequently for the captive, then that most inhuman lord said: "Let this be my labour, that he neither come out of his chains, nor disquiet us any longer by invoking St. Leonard." On a certain night when that captive was wailing, invoking St. Leonard in terrible ways, he himself, clothed in white and womanly garments, came to the door which overtopped in the wall, and looking within at the doorway, while the captive without intermission invoked St. Leonard with great sighs, he said: "I am Leonard; what you ask, f. 63 I have done; I have come to free you. I am ready to help you; help yourself as much as you can. Strive hither with your feet, hither with your hands, as much as you are able. I have prepared the way, I have opened the door, I have foreseen an opportune time for escaping. The watchmen sleep, Virgil, Aeneid 2, 265. all are silent, buried in wine and sleep; hasten to me as quickly as you can; nothing is safer than this hour. I shall lead you out unharmed, without danger; I shall arrange whatever is necessary according to your will, that you may both return safe to your own and afterward live peacefully with your people." O worst of frauds, O malice ever blind! For thus that tyrant had deliberated with himself: "Whether my enemy is able to creep up to me, or remains in the depth of the prison, it is not at all doubtful that henceforth he will altogether be quiet from imploring St. Leonard, since when he has come out I shall throw him headlong again into the depths of the prison. But if at the voice of the one commanding him he is not able to come out, there will be no doubt for the captive that Leonard is altogether unable to free one whom he cannot raise from the depth of the prison to the door, and thus, frustrated either in this way or in that, he will henceforth in no way be troublesome to us by invoking Leonard. For who would place hope in him or invoke him whom he has had not as helper of his vow but as the instigator of a most grievous fall? who would trust in him about greater things, whom he has proved ineffectual in lesser, so that he who could not rescue him from the depth of the prison could loose his iron fetters and lead him out through the watches of the guards and restore him unharmed to his own hearth?" He who digs a pit falls into it, and the snare he has hidden takes the malignant man. Prov. 26, 27, Psalm 34, 8. That crafty man was planning to throw the captive headlong, but he himself was wonderfully thrown headlong. f. 63v By the headlong fall of the captive he wished to take away the name of St. Leonard, but by his own headlong fall he wonderfully magnified it. Then suddenly as it were a storm arose, and the whole prison shone with frequent flashes; finally a most vehement whirlwind lifted the captive from the depth of the prison to the overtopping door. Then, seeing his enemy in white garment, as St. Leonard is accustomed to appear, and throwing himself at his knees he said: "Welcome, welcome, holy father, common refuge of the wretched, solace of captives, sure hope of those awaiting you. Show me a sign for good, that those who hate me may see and be confounded. Psalm 85, 17, Psalm 39, 2, 3. I have waited and waited for you; and you, as it appears, have attended to my miseries. Wherefore hasten to lead me out of the pit of misery and the mud of the dregs, for the abyss has surrounded me and they have shut me in as with the bars of hell. Jonah 2, 6, 7." Then that enemy, stunned with excessive stupor, pondered within himself what to do, what to answer, since for the danger of death he did not dare before his enemy to profess the person he had assumed, and again for his pretence the matter itself in like manner threatened death. At length, by divine power, bending his whole back he said: "Climb up, son, climb up; let us hasten to escape from here." Meanwhile while that captive was trying to climb up, wholly loosed from the fetter he said infit before correction.: "What shall be done, since the fetter has fallen from my legs?" "Seize it," said the carrier, "and reach it to me, since it is mine to carry both away from here. Psalm 67, 36." God is wonderful in his saints; more wonderful things follow upon wonderful. From the place where these things were done as far as the church of St. Leonard there are for those riding four days' journeys and more, and yet that carrier, laden with both, the man and the very heavy iron, at the very twilight was not far from the church of St. Leonard. Then the carrier, beholding the basilica of St. f. 64 Leonard, said: "What change of things is this? what is that building?" The rider, who had previously travelled to Saint-Léonard for the sake of prayer and knew everything, said: "This is Noblat, once a desert and a community of noble men living under the rule of St. Leonard. Behold that noble tower of the basilica of Noblat, which, drawn up very high in the likeness of a pyramid, overtops far and wide. This is not a human work, but a divine miracle performed by the merits and intercession of the most holy Leonard. Psalm 117, 16. The right hand of the Lord has wrought strength, the right hand of the Lord has exalted us, me from prison, both in this admirable carrying, which is proved to be not carnal but wholly spiritual, in which as in a moment there was made such a change of remotely distant places, now in Provence, now at Noblat. Psalm 112, 2. Blessed be the name of the Lord from this time forth and for ever. Blessed be our venerable patron St. Leonard, and may his praise never fail from our mouth. By the mediation of St. Leonard the Lord has chastised us sorely, but has not delivered us to death, by imprisoning me, by you carrying an unbearable burden without injury, and what is altogether impossible to human strength has been made possible as if by the arms of a most pious father. Psalm 117, 18." Then, the burden being laid down, from an inveterate and native hatred they became the greatest friends, taking the road to the church of St. Leonard and talking together in a friendly way, and carrying the heavy fetter by turns. He also who had done the violence agrees with the other for a horse of forty pounds, namely on condition that he should keep silent about the disgrace of that imprisonment and carrying and should declare him only a companion of his journey. And so the captive, enticed by the price, f. 64v is made ungrateful for St. Leonard's benefits; before the altar of the wonderful saint, to the admiration of all, he proclaims his liberation, the carrying he altogether keeps silent. But in departing, coming back to himself, he said: "What have you done? why do you render evil for good? St. Leonard called you from darkness to light, and will you allow his wonders to be obscured? You had lost yourself, he gave you back to yourself, and you
can prefer gain to him? You have used a wonderful carrier, by the benefits of the wonderful St. Leonard, from the prison to this place, and now, his protection having been lost, on that horse, whither will you go from his spirit and whither will you flee from his face?" Returning therefore before the sepulchre of St. Leonard he accuses himself, proclaims the saint of God, sets forth to all what he had kept silent, asks pardon. Psalm 138, 7. There is another gathering of clergy and people, all wonder, praise God, proclaim the saint, and in perpetual memory of this sign they hang that very fetter before the sepulchre of the wonderful saint. Of this sign the witnesses are still the soldiers themselves; all Provence testifies; there testify, I say, also the clerics and clients of St. Leonard, of whom, being present, I most diligently and thoroughly inquired the whole matter; who supplied both soldiers with the needs of the body and honourably served them. Wherefore at length let the shameless heretics be silent, who with wrinkled brow, disparaging the great deeds of God, believe neither that Enoch nor Elijah ascended to the heavens with a heavy body, nor that the Lord Jesus was taken up with the voice of the trumpet and to the right hand of the Father. Psalm 46, 6.
Another miracle.
[2] Miracles II, I, 1. As the apostle says, all things work together for good for those who love God, and he who made nothing evil but all things good brings all things back to f. 65 a good outcome. There was in that army of Jerusalem a certain Richard, noble by family, Ibid. 2. a Norman by nation, illustrious in the exercises of arms, circumspect in counsel, formidable to his enemies, most acceptable to his own. Miracles II, I, 2. He in continual engagements of war had often gloriously triumphed over the Turks and over the soldiery of the emperor of Constantinople, with flight, plunder, burning, slaughter, capture. Therefore, as is human frailty, he began at length to glory not in God's goodness but in his own valour, and forgetful that he who thinks himself to be something, when he is nothing, deceives himself, he swelled with human praise. Gal. 6, 3. Wherefore at length divine providence made it manifest to him that a king is not saved by much strength, nor a giant in the multitude of his strength. On a certain day, when he engaged with the enemy, help from heaven was wanting. The Turks press on more fiercely than usual; our men give way. Voices are raised on high: "Mohammed conquers, Christ is conquered. Miracles II, II, 4." They resound with horrible whips, brandish hisses, in barbarous manner they shriek, they chatter. The sky is veiled with a hail of arrows, the rays of the sun are darkened, before and behind and from the flanks the craftiness of the Turks surrounds the lines of the Franks. Nothing is done by valour, but everything by chance rashness. That day provided the Turks with a most joyful spectacle, namely the most unconquered columns of the Franks on that day conquered, Miracles II, I, 2. put to flight, slaughtered, cut down, captured. Meanwhile Richard, captured among the rest, is dragged along, mocked. These threaten death, those the cruelty of imprisonment. There surround him as many monstrous torturers as among the barbarians thought themselves avengers of kinsmen or friends. Cf. above, p. 176 D. "Well done, well done," they said, "to our soul. Well done, well done, our eyes have seen it. Behold, he is in f. 65v our hands; let us swallow him up alive as hell does. Prov. 1, 12. Let us take away the memory of him from the earth. Miracles II, I, 3." Meanwhile St. Leonard was never absent from the heart and mouth of Richard: "St. Leonard, I have devoted myself to you, I have made myself over to you. Help, come to my aid, bring help, as to all in opportune times, in tribulation, you show yourself a most ready helper. Psalm 9, 10." Truly, as it is written, Miracles II, I, 2. the just man is confident as a lion, and the Lord protects those who trust in him, their firmament and refuge and liberator. Psalm 17, 3. The barbarians tremble, they gnash their teeth against Richard. Psalm 2, 4. But he who dwells in the heavens laughs at them, and the Lord derides them. They bend the bow, to shoot at the spotless one; but their arrows have become the arrows of infants, and their tongues have been weakened against him. Psalm 63, 4, 5, 8, 9. Those of sounder counsel among the barbarians come together in an assembly; they deliberate what is to be done about the captive, whether the bloody enemy and monstrous beast should be destroyed by exquisite tortures, or rather should be kept, cast into chains, for the liberation of many of their own. At length the common advantage prevails, namely that by the punishment of so great a prince the Christians would be provoked to vengeance, and that, as is the change of human things, in the vicissitude of war the same sentence of cruelty could be turned back on themselves and their own. And so, Richard having been cast into chains, Miracles II, I, 3. at once report, that swift evil, glides to the ears of the emperor of Constantinople, that Richard, leader of the Christians, common enemy of the homeland, Miracles II, I, 2. who raged with plunder, burning, slaughter against him and his own, had been captured by the Turks; Miracles II, I, 3. that with every care of circumspection one must take precautions lest the enemy, brought into Greece for the overthrow of all, should by some device slip away; that the Normans, through their zeal for dominating, were common enemies of all; that under the pretence of fighting for Christendom they were aspiring f. 66 to the empire of the Greeks. Therefore the crafty emperor, to whom all virtue is suspect and hateful, sends a swift embassy to the Turks; he gives much, promises very much, money, ornaments, provisions victulia before correction., garrisons. In short, he by no means desists from what he has begun, until Richard is handed over into his power and is shut in a very high and strongly fortified tower surrounded by most diligent diligentissimaque the codex. watches of guards, until by the deliberation of those whom Richard had provoked he should undergo a punishment worthy of his deeds. The detestable counsel of the malignant emperor was made known to Richard, and breaking out into lamentable complaints he said: "What have I done? what have I deserved? I am a soldier," he said, "of Christ and of St. Leonard; I came to defend defendare before correction. Christians, to lay down my life for Christ, to prepare the way to the holy sepulchre. What then is this cruelty, what this monstrousness, that a Christian emperor should persecute Christ in his members, thirst for innocent blood, buy for punishment one dedicated to the soldiery of Christ? May God have pity on this; this, St. Leonard, may you look upon and curb the cruel beast with the powerful might of signs. St. Leonard, help your client, forestall the counsels of the malignant, withstand those rushing on me with the right hand of your power. Psalm 26, 2. Behold, the harmful draw near against me to eat my flesh, and unless the Lord were in us, perhaps they would by now have swallowed me alive. Psalm 123, 2 – 4. Free me, most holy Leonard, from the mouth of the lion, and from this prison of death restore me to the soldiery of Christ. Psalm 21, 22." St. Leonard therefore, as he wholly overflows with the bowels of mercy, appearing to the captive strengthens the faint-hearted one, that he should not tremble, should not despair: that Christ's goodness had more power than the emperor's cruelty. f. 66v Then entering the bedchamber of the emperor in white garment, Miracles II, I, 4. with angelic countenance, starry eyes [See Miracles II, II, 14: "starry eyes" (cf. also above, p. 173 D and below ch. 3, p. 182 A).], while he was stunned at the unwonted vision, he said: "Do not destroy Richard, but send him away free. For he is my soldier and Christ's, and he has come not to harm you, but to lay down his life for Christ. But if you destroy the soldier of Christ, know that the greatest danger threatens you and your empire." Terrified by this vision, the emperor neither dared to hand the man over to punishment, nor because of his inveterate and native hatred of the Normans could he dismiss him free. But after the same vision, a second and a third time, threatened the same condemnation, he orders Richard to be brought out of prison; to whom also he said: "For the manifold ravaging of our nation by the Normans a most grievous punishment ought to be exacted from you; but imperial providence should contend often with benefits, rarely with punishments. I offend many of my people, if I dismiss you unpunished. But I prefer to be judged for mercy than condemned for cruelty, and to please God rather than my citizens. Render thanks therefore to God and to St. Leonard, as quō admodum the codex, first hand. he has dealt with me for your liberation." Richard therefore, released from his fetter, is allowed to go away free, presented with imperial liberality with gold, silver, splendid clothing, horses, mules, trappings. The emperor himself also, setting out with his soldiers, through the ambushes of the enemy restored the man unharmed to his own territory.
[3] Miracles II, II, 1. At that same time, when Bohemond was prospering with continual successes in war, prosperity bore security, security heedlessness, namely to foresee nothing, to fear nothing, f. 67 to do nothing circumspectly. There was not far from Bohemond's fortifications a certain crafty gentile so hemmed in by the constant assaults of the Christians that he could neither seek provisions nor go out of his fortress at all. At length, since he altogether distrusted his strength, he began to work upon Bohemond and our men with his inborn deceits: that it was altogether ignorance to kick against codex calces. the goad, to fail by struggling against the truth, and never to take counsel for one's afflicted affairs; that the truth appeared clearer than daylight; that apart from the Lord Jesus there was no salvation in any other; that the writings of the prophets testified to this, that the wars of the Christians did so, where one man pursued a thousand and a very few many thousands, and that victory almost always came from heaven to the Christians; that he had for a long time longed for the washing of Christ, to be associated with Christians and to be incorporated through all things into Christ. "All the kings of the earth," he said, "shall adore him, and why not I? All nations shall serve him, and why not mine? Of our conversion to Christ there is no doubt at all; but now it is for you to see to it that, converted to Christ, I may live securely with you. There is here near us Danishmend, very powerful among the Turks, our most ready helper in all our needs. He, as soon as I take refuge in the profession of the Christian name, will become from a friend a very bitter enemy, and from a defender a most keen attacker. Wherefore, if it please you to use our counsel, he must first be subjugated by you with sudden assaults; which can come about for you the more easily, since indeed he will be overwhelmed unexpectedly by the strength of our army together with you." With these and such painted speeches of that crafty man Bohemond at length f. 67v believed, and allied by a very firm interposition of faith they appoint a day and place, when each should bring together his multitude to crush Danishmend. Miracles II, II, 2. There are between that man's and Danishmend's fortification certain broken places and hollows of the mountains, altogether passable to none from the flanks. When Bohemond had entered these places with his army, Danishmend, as one who had been taught everything by that crafty man, came to meet him with a great and ready multitude, and that traitor brings in his troops behind. Then Bohemond, a wise man and most circumspect for wars, kindling the spirits of his men with a speech of this kind, said: "You see what a war threatens you; but the Lord will be our refuge. Psalm 93, 22. We are warring his wars; victory is owed to us from him. We are indeed few in number, but protected by angelic help. The fight is Christ's; he himself will be our salvation. Miracles II, II, 3. There will come to our help with a multitude of angels Michael, who from the beginning
has been accustomed to join battle with the dragon and to win the victory. For a very long time the prince of the Persians stands in the way of our wars and of Michael's prayers; but at length he shall not prevail, for he is at the right hand of the supreme Father who intercedes for us without intermission, who when exalted drew all things to himself and bound the strong adversary on the cross. Rom. 8, 34, John 12, 32, Matt. 12, 29. But if that prince of the Persians is permitted even in this war to hinder the prayers of Michael and our victory, we shall nevertheless be happy, since whether we live we shall live to the Lord, or we die we shall die to the Lord, and death shall be swallowed up in victory, when through death we shall be given the life of eternal blessedness." Having thus exhorted his men, he himself, as the danger was two-sided, disposes his legions; then, taking a most diligent f. 68 company of chosen soldiers, he leaves undone nothing that had to be done, Miracles II, II, 4. often charging the enemy, often calling back his men who had been turned to flight, strengthening those in dread, restoring fresh men in the place of the wounded. The Persians, Miracles II, II, 2. as they say, have a far different custom of warring from ours. Our men dispose legions, close up their ranks, follow the standards, proceed in order; first with lances, then with swords they join battle at close quarters. But on the other hand the Persians do not come together into a body, but disperse; nor are they accustomed to join hands, but to commit their battles to the winds; with a hail of spears they crush the unwary, then with reins turned, by fleeing in all directions they mock those who follow; then by shooting arrows from every side they do the most harm while fleeing. In this manner of warring the Persians, engaging with our men, surround the small multitude with countless columns. The blare of trumpets, the clashing of arms, the snorting of horses, the shouting of warriors exhorting one another and especially the hissing of the barbarians resound to heaven. There fall on this side and that horsemen, horses, arms, spears. In the vicissitude of war fortune now gladdens these, now those, saddens and confounds. Miracles II, II, 4.. Wherever our men are permitted to join hands and wage war at close quarters, there indeed is a most joyful spectacle, namely to mow down the enemy with swords on the right and on the left, to tread upon heaps of Turks, the earth flowing far and wide with hostile blood. But what is one among a thousand? What are a few among so many thousands? Very many having been slain, like the noxious heads of the hydra serpent, through their losses there grow up plantings of a pernicious crop, they sharpen their tongues like serpents, brandish horrible hisses, resound with terrible whips. By a herald's voice the signal is given; the Persians straggling everywhere return f. 68v to the war. With a hail of arrows the sun is obscured, the sky is clouded, nor now could the war threatening from every side be either repelled or guarded against by the small multitude. Now almost that whole multitude had been either laid on the ground or captured by the enemy, when meanwhile Bohemond, having surrendered into the power of Danishmend, gladdened the whole multitude of the Turks with the greatest rejoicing. The same Danishmend had a fortress impregnable both by nature and by art, inaccessible on every side except by one very narrow road. There Bohemond, shut in, is confined with an iron fetter, surrounded both outside and inside by the most faithful guard of three hundred watchmen. Moreover he assures his enemy by oath, Miracles II, II, 9. that, even if he could, by no device, except by Danishmend's permission, would he go out of his captivity, whether through his God, or through any saint, or through the help of friends. For on this condition Bohemond was kept in a merciful and free custody, and his friends were admitted for the sake of visiting. Bohemond having thus been captured, Miracles II, II, 5. the whole Christian cause seemed to have fallen, nor did anything else now remain but that they should either fall by a most certain death, or each return to his own people by swift codex sceleri. flight. But in the place of Bohemond there arose Tancred, a man keen of wit, provident in counsel, vigorous in war, the honour of the homeland, the glory of all the Christian soldiery. He, Bohemond's nephew by his sister, forestalls the counsels of the Turks, overthrows their devices, scatters their gatherings, storms their fortifications, exalts the citizens, humbles the enemies; like a lion's whelp, so Tancred dreads at no enemy's encounter. He rages with f. 69 slaughter, triumphs everywhere. In all wars he repels the assaults of the Turks, and extends the bounds of the Christians far and wide into the hostile country. For he attempts many things for his uncle's liberation, wars, assaults, gifts, promises. But since because of the difficulty of the place and the circumspection of Danishmend he was frustrated in all his undertakings, one thing seemed to remain, to contend in prayers for him and to flee to divine help and that of the saints and especially to the most ready aid of St. Leonard; that he wholly overflowed with the bowels of mercy over captives, that at his touch, as wax before the fire, so all solidity of iron is softened [Cf. the letter of Waleramnus: "At his touch any rigidity of iron is softened like wax before the fire" (above, p. 173 D).], Miracles II, II, 6. chains are loosed, those loosed go away free through the most circumspect watches of the guards, nor can they be hindered by anyone. Therefore both Bohemond himself, then Tancred and all the dependants and household pressed on with prayers, had St. Leonard always in breast and mouth, devoted their gifts, their journey, finally themselves to St. Leonard, omitted nothing at all that they believed to be of use for Bohemond's liberation. Having also sent a swift embassy to Noblat, they bring it about with the brothers, with every zeal of devotion and kindness, that they should pray for him daily, so that on every sixth feria they came with bare feet before the sepulchre of the wonderful saint and, prostrate on the ground, pleaded with the whole affection of their heart with a prayer of this kind for Bohemond's rescue: "O St. Leonard, golden star, receive the groans of your servants and attend to our prayers. Bohemond having been captured, all the hope of the Christians has fallen, their strength has languished, their heart trembles, the gentiles exult, they blaspheme God, f. 69v they taunt Christendom, they reproach Christian simplicity. Judith 7, 21. 'Where is their God?' they say. 'You have fallen at last, you have fallen, Bohemond, and your pride has been dragged down to the depths of the prison. Isa. 14, 11, Deut. 32, 27. Surely our hand is lifted up and great is Mohammed, and not their god has done all these things. Deut. 32, 38. Let him rise up at last and bring help to Bohemond and protect him in his need.' Most holy father Leonard, these reproaches of those who reproach God fall upon you. Rom. 15, 3. To you from the beginning has been given by the Lord the power of loosing those in fetters and in prison, of raising those dashed down, of leading out those bound from the depth of the prison. Psalm 145, 7, 8. Do you therefore concerning Bohemond what you are doing, Cf. above p. 173 B. work what you work everywhere, that the perfidious gentiles may see and be confounded, since our God is not as their Mohammed, and though enemies, let them become judges and true witnesses of the glory of Christ." O unspeakable power of prayer! The brothers of Noblat ask in Aquitaine, and the effect of the prayer is given to Richard and Bohemond in Syria. The men of Noblat seek in the Limousin and Bohemond finds in the most remote region of the Turks. These knock before the altar of St. Leonard, and heaven is opened to Bohemond and Richard in their captivity, and St. Leonard coming from heaven said: "Richard, you, released from the emperor's captivity, hasten to go to Bohemond as quickly as possible, and bring the most longed-for dedide- before correction. tidings of his liberation through me shortly." Richard most eagerly acquiesces in the command of St. Leonard and, admitted as if for the sake of visiting, rushes into his embraces, kisses his kinsman, consoles the despairing, gladdens the sad. Both weep for joy, rivers of tears flow, nor for very exultation can they now bring out words of mutual consolation. Richard, a most longed-for messenger, reports the wonderful f. 70 benefits of St. Leonard, how he rescued him from the mouth of the lion and from the power of the malignant emperor. II Tim. 4, 17, Lam. 3, 25. "To those hoping in him," he said, "the Lord is good, St. Leonard is good. He has freed me and surely will shortly free you. Having worked this in me, he himself testified to me that he would work this in you. Look at what he has done for me and be most certain that he will magnify the same mercy with you. Gen. 19, 19. I come to you as a messenger of this matter; I bring these joys on God's part through St. Leonard to the soldiery of Christ." Then Bohemond, a most wise man, said: "Blessed," Miracles II, II, 7. he said, "be the God of our fathers, for he will visit and will work the redemption of his people, that freed without fear we may serve him. Blessed be our most clement father St. Leonard, by whose kindness my eyes see you, the honour of the homeland, the hope of the soldiery of Christ, salvation from our enemies, altogether desirable to us who sit in darkness. Psalm 106, 10. What shall we render to the Lord, what shall we render to St. Leonard for all that he has rendered to us, by freeing you, by gladdening me in your liberation? I have feared more for you than for myself; I rejoice more at your rescue than at my own. Psalm 115, 12, II Tim. 4, 17. You have been freed from the mouth of the lion, from the hand of the raving emperor, from the palace men roaring to devour your flesh. Psalm 26, 2." Then a couch is spread for Bohemond himself, Miracles II, II, 8. chosen heroes recline around it, Richard and those who with him had come together for the sake of visiting the captive. There is talk of the soldiery of Christ and of his wonders, namely how great things God has worked in his servants, how wonderfully in almost all wars he has made his soldiers triumph. "Behold," they said, "as the end of the world draws near, nation rises against nation and kingdom against kingdom, west against east, Europe against Asia, good angels with the evil, f. 70v Christ with the ancient dragon. Luke 21, 10. Thanks be to God, Michael stands victor in heaven, the ancient enemy falls, the saviour crushes the head of the dragon. Gen. 3, 15. Angels and archangels exult, all tribes and tongues rejoice at the victory of Christ, for now has come the salvation and strength and power of his Christ, and at length Christ shall be all in all to us. Apoc. 12, 10, I Cor. 15, 28. Behold that stone cut from the mountain without the hands of those cutting, that is, Christ born of a virgin without the mingling of those embracing; this stone, I say, has now fallen upon that many-formed statue of Nebuchadnezzar and reduced its different limbs as it were to ash, the golden head, the silver breast, the bronze belly, the iron legs, since the golden Arabs, the silver Persians, the clay Egyptians and this whole race the Lord has shattered like a potter's vessel, and the soldiery of Christ, rushing like a whirlwind in the power of God, has scattered the assemblies of the malignant, thrown them headlong, and cast them like dust from the face of the earth. Psalm 2, 9, Psalm 1, 4. And now, Lord God, as you have begun, let your ancient counsel be made true, that you may be magnified and become a great mountain in us and fill the whole earth, a mountain in which it is well pleasing to God to dwell, and that by dwelling in us to the end you may be filled, all in all. Not to us, Lord,
not to us, but to your name give glory, that the most proud gentiles may see and be confounded in your omnipotence and their strength may be crushed. Psalm 105, 4. Visit us, Lord, in your salvation, visit us in St. Leonard; lead Bohemond out of prison, that we may confess your name and glory in your praise. Psalm 105, 47. Lord, through St. Leonard raise up the one dashed down, loose the one in fetters, console your soldiery. Psalm 145, 7, 8. By the liberation of Bohemond turn our sadness into joy, that your praise may not fail from the mouth of Christians. Miracles II, II, 9." Therefore on a certain night St. Leonard, f. 71 appearing to Bohemond through a vision, said: "Do not despair, do not waste away with sadness, for it is near that you will be freed by God. Tob. 5, 13. To me has been given the power of freeing you, but it is not expedient for you to be freed now. You are confined by a fetter, you are bound by the chains of an oath. You must so go out of the fetter as not to be held bound by the obligation of perjury. You have bound yourself by an oath that without Danishmend's permission you will by no means go out of captivity through anyone. Matt. 5, 34, 37, 33. One ought not to swear at all, but yet if necessity compels one to swear, it is indeed from evil, but you must pay your oaths to the Lord. By both chains you have been bound by Danishmend, from both you must be freed by him, nor can Danishmend himself be freed from his dangers, unless you are willing to help him in his needs." At such addresses of St. Leonard Bohemond, sighing and weeping for gladness during his sleep, awoke those sleeping with him. And when others were preparing to wake him as he wailed, Richard said: "Do not wake him from sleep, for perhaps something has been revealed to him through a vision; and if this is hindered by us, it could be very harmful to all." Miracles II, II, 10. Therefore, his sleep being finished according to custom, Bohemond, a wise man, was by no means gladdened beyond the usual at the longed-for vision, but having taken the psalter that was at his head, he entreats, prays, sings psalms. Finally with psalms, hymns, supplications, thanksgivings he performs according to custom the whole synaxis. Then when he had sat down among his men for the arranging of worldly affairs, then Richard, being readier than the others to inquire by the nearness of kinship, said: "You would do us a most welcome thing, that I may promise for all, if what was revealed to you this night through a vision f. 71v were made known to us by your telling. For since the safety of all of us in common depends on you, we cannot but be disturbed for you, whom we heard so complaining during your sleep." Then Bohemond said: "My kinsman, our weeping is not of one complaining, but of one exulting for excessive joy. You are a true messenger, St. Leonard is true and all his promises are mercy and truth. Not by chance rashness but by divine disposition was I captured. From my captivity liberation will come to very many Christians, who in the name of the Lord through St. Leonard are to go out with me from chains. I, imprisoned, I, altogether despaired of, am being kept not for destruction, but for the common honour of the soldiery of Christ, by the mediation of St. Leonard, to be to Danishmend from an enemy a very great friend, from an attacker an opportune defender. All things are set in the will of the Lord, and by his disposition all things turn out to the contrary. Cf. Esther 13, 9. Danishmend is frustrated in his hope, so that now he has confidence not in his own but in us, and now not our captivity but our liberation is useful to him. Let human things be silent where divine things are treated, nor is there need of the zeal of human circumspection where all things are to be finished by divine judgment. Let us humbly wait for the consolation of God, who will not despise us nor remove his salvation from our race." Miracles II, II, 11. There was between Danishmend and Soliman, a certain very great man of the Turks, an old and incurable hatred, but after the arrival of the Christians it was for a time lulled by outside fear. But Bohemond having been imprisoned, when Soliman was pressed less by the harassments of the Christians, that most ancient tinder of contention and envy grew hot again, namely that it was ignorance f. 72 to tolerate a partner in ruling, when one could rule alone; that previously the fortune of warring had often been doubtful, but that now the time was favourable for warring against the enemy with every certainty of conquering. And so Soliman sends an embassy to Danishmend as proud as it was horrible: that plunderings, burnings, wastings and the other games of warring were to be left off; that the matter was to be dealt with seriously and the final hand was to be put to the war. He appoints a time, names beforehand a place, where in warlike conflict the question would be not of honour but of the life and safety of both; that the victor would without contradiction possess the whole, while the other's dominion would be altogether finished. At this report of the very powerful Soliman, when Danishmend, far unequal in strength, was wavering, and none of his faithful could make him certain by counsel, Miracles II, II, 14. then St. Leonard appearing to him in a vision said: Ibid. 12. "There is no wisdom, there is no prudence, there is no counsel against the Lord. In the hand of the Lord are all things; from him comes salvation and victory. You cannot be saved in any other, except in Christ Jesus and his soldier Bohemond. Ibid. 14. Bohemond is Christ's and my soldier. By Bohemond's aid in the strength of the Lord you shall triumph. Ibid. 12. Release Bohemond and in the most firm alliance of his friendship you shall tread on the necks of the proud and exalted. Deut. 33, 29. With Bohemond warring with you, God shall rise up with you and your enemies shall be scattered, and those who hate you shall flee from his face. Psalm 67, 2." Miracles II, II, 5. Moreover Danishmend had a most Christian wife, most devoted to God, most circumspect in the ordering of things, provident in counsels and most acceptable to her husband in all business. She, the most faithful consoler of Bohemond from the beginning, wholly overflowed toward him with the bowels of liberality, f. 72v namely sometimes by herself, very often visiting him through her go-betweens, omitting nothing that she judged necessary or delightful to the distinguished man. To her also St. Leonard appearing said: "The unbelieving husband shall be saved in the believing wife. Your Danishmend shall be saved from the enemy, if Bohemond is brought out to help him. Let them stand together in war, and who is against them? A provident woman is also a strong protection for the faithful man. Ecclus. 6, 14, Prov. 31, 11. Let the heart of your husband trust in you, and through you he shall be freed from the hand of the enemy. James 5, 16. Assiduous prayer is of much avail, and you shall prevail for your husband by praying." When therefore the whole soldiery of Danishmend was dismayed in mind for fear of warring against Soliman, nor could they find by consulting anything else but that, having sent an embassy, he should ask for the terms of peace, Miracles II, II, 12. then his wife, being questioned, or rather the Lord through the wife, answered: "The Lord scatters the counsels of the nations, rejects the counsels of peoples and rejects the counsels of princes. Luke 14, 32. But the counsel of the Lord remains for ever, and there is no wisdom, there is no prudence, there is no counsel against God. He has decreed to save his Christian servants, and there is none who can resist. He has scattered the adversaries of the Christians in his power, and now for our overthrow he has divided your tongues, for every kingdom divided against itself shall be made desolate, nor will the power of the Turks be able to stand any longer, since you split apart among yourselves by intestine ravaging. Psalm 54, 10. Your counsels have been scattered like spiders' webs, that the counsel of the Lord may remain for ever, since apart from the Lord Jesus there can be no safety for you for this war in any other. Wherefore admit codex ascisse. the friends of Christ to this war and you shall triumph in the power of Christ. Be allied with Bohemond, and you will have made a pact with God. f. 73 Release Bohemond, and you shall be released from all concern about warring. Where Bohemond is, there is the power of Christ, for you glory, salvation and victory. With Bohemond as fellow soldier, you shall scatter the nations that want wars, that they may be confounded in the omnipotence of God and their strength may be worn away. Psalm 67, 31, Dan. 3, 44. The name of Bohemond is a happy omen to those contending. Miracles II, II, 13. As a lion's whelp among unwarlike sheep, so Bohemond among the legions of Soliman, for you an impregnable wall, a terror to enemies, one for a thousand, to be equalled by no one at all in the valour of warring. When all the chiefs of the Turks came together in one against Christ and the distinguished Bohemond, did not Bohemond in the arm of Christ dash down your assaults? Now divided you can do less; and what will Soliman alone be able to do against Bohemond? All these things I do not only conjecture from Bohemond's excellence and prudence, but they have been revealed from God through a certain saint Leonard." Psalm 2, 2. Then Danishmend, having inquired the countenance and dress of St. Leonard, said: "Surely," Miracles II, II, 14. "the same man appeared to me, in white clothing, with ruddy countenance, starry eyes and wholly wonderful." And so because of the like revelation Danishmend, approving his wife's counsel, entering the tower, Miracles II, II, 15. where Bohemond was held in fetters, began thus: "What end at last will there be of this 〈long〉 captivity? what limit of our calamity? You, the head and prince of the Christian ravaging of our nation, you have made to boil up out of the furthest ends of Europe into Asia those who have overthrown our place and nation, profaned the sacred buildings, twisted the paternal traditions into barbarous rites, and finally, raging everywhere with the slaughter of the world, have spared neither f. 73v age nor sex nor any dignity. Now therefore, if you wish to live longer, if you wish to go out safe, give back Antioch, restore altogether our parts cleared of the enemy, and finally show yourself bountiful as to that sum of money which we have often proposed." To this Bohemond, a wise and circumspect man, said: "Our death and life are in your hand. We have no power in Antioch. I am one of the princes, not the lord of princes. Condemn us, strike, put to death; the people of Antioch will by no means give up their walls for us. And as to that sum of gold which you demand, not even all Christendom, I think, can aspire to it." Then Danishmend said: Miracles II. II, 12. "An inestimable treasure is a faithful friend, comparable to no gold, more excellent than all riches, fitter than every city, pleasant in prosperity, opportune in adversity. I judge that nothing is to be weighed against your friendship, if only you are willing to remain my faithful and most ready helper. For the perfect friendship of your service Antioch is nothing, the homeland grows cheap, all money and whatever is desired is not to be compared with it. Let us be joined therefore, if it please you, by an indissoluble bond of charity, each to the other in brotherly interchange a most obliging helper in all things. Compacted by the unity of love as it were into one man, whatever one suffers, let both suffer. Moreover because of the manifold business of the kingdom you must pay me a measured sum of money, Miracles II, II, 16. namely five thousand byzants, which however you will find
through the help of those who serve me." When therefore Danishmend's words pleased Bohemond in everything, haste was made by both that words should be matched by deeds. There is a gathering of the magnates serving each. f. 74 Such a treaty is confirmed by the interposition of an oath and the handing over of hostages, Miracles II, II, 17. that Danishmend and Bohemond, without bad faith, should each remain faithful to the other and be a most ready helper against his adversaries. Bohemond excepted the soldiery of Christ, but Danishmend no one. Then Danishmend's lady, bearing a manly soul in a woman's breast, leads the distinguished commander, released from his fetter, the mules having been mounted, Ibid. 16. through her husband's camp. "And behold," she said, "I lead to you the greatest man of the Franks, hitherto against you, now about to fight for you. This is Bohemond, the glory of the Christians, the terror of adversaries, the salvation of those who hope in him, the impregnable wall of warriors. I have acquired him for you; it is yours to keep him for your honour, for the confusion of Soliman. In your hands is victory, if Bohemond is brought out, well-disposed, to the wars. For Bohemond's goodwill it is little that you will spend, very much that you will acquire. Whatever is of your right, as is the change of human things, can in a short time be alienated to Soliman's tyranny, fortifications, possessions, wives, children, finally you yourselves. With Bohemond warring for you, those who come to plunder shall be plunder, those who covet what is others' shall lose their own. Now therefore you Persians, as you are from the beginning generous to outsiders, sparing to yourselves, gladden your defender with your inborn liberality, that he may conquer for you and triumph over the tyranny of Soliman." By these and such exhortations such a zeal for giving was kindled among the Persians, Ibid. 17. that, 5 thousand byzants being paid to Danishmend, as much and more was left over for Bohemond. There gather to Bohemond f. 74v for the zeal of warring not only soldiers but also friends and household. Miracles II, II, 18. There were also released whatever Christians Danishmend had held in captivity from the first wars, up to 4 thousand. Now the day for which the war had been agreed was at hand, when Soliman, having heard of Bohemond's alliance with Danishmend, mistrusted his forces, sought occasions for putting off the war, by turning his back fell back. Whereupon both our men and the Persians, more eager, press those fleeing, rout them, cut them down. Each contends for his own glory, the Turks at a distance with arrows, our men at close quarters with lances and swords. The contest went on for three continuous weeks, Soliman by yielding, our men by pursuing. Whatever had been occupied for many years Danishmend recovers and in addition three days' journeys of Soliman's power.
III. MIRACLES OF ST. LEONARD AT INCHENHOFEN
Leonard, confessor, of Noblat. (S.)
BY A. P.
PrefaceFrom the miracles of St. Leonard at Inchenhofen On these things several learned men have recently written, among whom E. Geiss, Heinrich Bischof zu Kiew und die Wallfahrt St. Leonhard, in Oberbayerisches Archiv, vol. XXI (1859), p. 73 – 96; A. von Steichele, Das Bisthum Augsburg historisch und statistisch, vol. IV (Augsburg, 1883), p. 173 – 85; and especially M. Höfler, Votivgaben beim St. Leonhards-Kult in Oberbayern, in Beitraege zur Anthropologie und Urgeschichte Bayerns, vol. IX (1891), p. 109 – 36 and plates XI – XIII; vol. XI (1895), p. 45 – 89; in which study, a few words being set first (vol. IX, p. 109 – 12) on the cult of St. Leonard in the rest of Bavaria, the writer is wholly occupied very many, in narrating what was done in the village of Inchenhofen. These things he took chiefly from those booklets of miracles which we shall review below. In which he found reported miracles performed: 35 in the fourteenth century, 149 in the fifteenth, 2838 in the sixteenth, 600 in the seventeenth, 201 in the eighteenth. This lucubration of the learned man we should call worthy of all praise, if it did not seem to exceed measure in joining, by I know not what continuity, today's manner of popular devotion toward the saints with the rites of the pagans. Cf. also Alexander Peez, Thierseuchen und die Leonhardi-Kirchen der Ostalpen, in Mittheilungen der anthropologischen Gesellschaft in Wien, vol. XXIII (1893), p. 193 – 203; the same, Erlebt. Erwandert, I (Vienna, 1899), p. 67 – 88: St Leonhard in den Ostalpen; M. Höfler, Die Tölzer Leonhardi-Fahrt, in Volkskunst und Volkskunde, vol. I (1903), p. 114 – 18; Joseph Blau, Die eisernen Opfertiere von Kohlheim, in Zeitschrift für oesterreichische Volkskunde, vol. X (1904), p. 129 – 37. But especially one should go to Richard Andree, Votive und Weihegaben des katholischen Volkes in Süddeutschland (Braunschweig, 1904), pp. 39 – 65, 100 – 106; in which book you will find also very many images worthy of attention.
Now then, these books of miracles survive, some in manuscript, some published in print.
1. "Beginning and miracles of St. Leonhard the wonderworker at Inchenhofen" of Eberhard, monk of Fürstenfeld and chaplain at Inchenhofen, and of others.
which the monks of Fürstenfeld The chapel of St. Leonard the confessor at Imechinhoven, although it seems to have existed already some time before, was nevertheless first mentioned in a letter given at Rome in the year 1289 by thirteen bishops, by which indulgences were granted to those who visited it or did good to it Cf. A. von Steichele, volume cited, p. 174.. The chapel was "annexed" to the parish church at Holenpach, of the diocese of Augsburg Ibid., p. 175.; which parish, after it had in the year 1283 been given by Hartmann, bishop of Augsburg, with all its appurtenances to the abbot and convent of the monastery at Fürstenfeld, of the diocese of Freising Ibid., pp. 160, 174., a dispute having arisen between the bishop of Augsburg and the monks as to whose the chapel of Saint Leonard was, at length in the year 1330 Bishop Frederick handed over the chapel itself to the men of Fürstenfeld Ibid., p. 175., which the monks possessed until the beginning of the nineteenth century Ibid., p. 179.. No one therefore will wonder that the miracles of St. Leonard performed in a village of the diocese of Augsburg were for several centuries written down by monks of another diocese.
from the middle of the fourteenth century The first work of this kind by the Fürstenfeld men has been preserved for us in the Munich Latin codex 7685, formerly of the Monastery of the Blessed Virgin Mary at Undenstorf (fol. 1); which is a paper book of 219 folios [formerly marked 1 – 199, 120 – 135, recently 1 – 215, folios 126bis, 126ter, 135bis, 187bis being left empty] (0m,212 × 0,150), written by various hands of the fourteenth and fifteenth centuries. Folios 1 – 114v are filled by the narrative of the miracles performed in favour of those who had called to their help St. Leonard, customarily venerated at Inchenhofen. These were written by Brother Eberhard, monk of the Cistercian monastery of Fürstenfeld and chaplain of the church of Inchenhofen (cf. fol. 1), then by other monks of Fürstenfeld who succeeded Eberhard both in carrying out this charge and in seeing to the narrative of the miracles; of whom two have handed down their name, Brother Stephen in the year 1400 (fol. 40v, 42v) and Brother Ulrich Riblinger in the year 1423 (fol. 88v). That this codex is the autograph both of Eberhard and of the others is manifest from what has been corrected by the individual writers. But where the individual hands, especially from fol. 1 to fol. 63, end or begin we can hardly determine with certainty, both for other reasons and because each one did not write down these miracles continuously and as it were in one series, but they were accustomed to commit them to writing according to matters and times, after they had happened, so that even the letters of one and the same writer appear not altogether like one another. committed to writing, The monk Eberhard, then, who about the year 1346 had become chaplain at Inchenhofen [Fol. 4v: "There follows first of my own time. In the year of the Lord M°. CCC°. XLVI it happened …" But what is read at fol. 3v: "In the year of the Lord M°. CCCr. X. on the day of St. Ulrich there reported to me a man worthy of belief who remembered …", seems to be understood so, that the matter in question was not reported to Eberhard in the year 1310, but happened in this year.] and in the year 1360 was still, as it seems [Fol. 11. Unless perhaps Brother Erhard, who wrote this passage, is other than our Eberhard.], living there, after he had first reported in a few words the more ancient miracles, said to have been performed from about the middle of the thirteenth century on, as he had received them from the inhabitants of the place, thereafter began to narrate, and went on narrating, what happened in his own time and even in his presence. The other monks of Fürstenfeld also went on up to the year 1436. But among those innumerable little stories only two are to be found which treat of things pertaining to the salvation of the soul (fol. 96v, 109v); the others all turn on the healing of diseases and other advantages of the present life. That they might obtain these through the intercession of St. Leonard, his little clients are very often reported to have bound themselves by a vow to go devoutly on pilgrimage to Inchenhofen; when they came there healed or otherwise helped in order to give thanks, they were accustomed, whether from a vow made or otherwise, to bring with them, some certain images in wax, iron and sometimes silver either of the captive freed by St. Leonard, or of the sick person cured, or even of the limb healed; some any wax tokens, which were of the same weight as the sick person or captive himself; some the iron chains or fetters of captives, either the very ones or made in likeness of them; some little prisons, towers and other things of the kind, sometimes with an iron image shut inside of the captive who had been held in the prisons or towers of which these were images; some other things of this kind.
we have excerpted all the chief things. These things having been once noted, we judged it would be enough, and yet not useless for historical matters, if we excerpted, with what care we could, whatever seemed of greater moment in these more ancient miracles. It must be pointed out that Eberhard uses a language neither elegant nor even always correct; which we have brought forward as it is read in the autograph codex. The names of places, very many of which are brought forward in these narratives, we have taken diligent care briefly to explain by noting today's appellations at the foot of the pages, as often as it seemed necessary, after searching many lexicons and maps both ancient and modern. But that, placed far from these places, we have neither applied any very great diligence to the difficult matter, nor always been able to designate more distinctly the smallest fortresses or hamlets, whose name is not rarely common to many places, this we trust will be imputed to us as a fault by no one.
Here begins the prologue to the miracles of St. Leon(ard) [The name of the saint is generally written with this very brief abbreviation S. L., sometimes however otherwise, for example S. Leon., S. Leonardus, S. Leonhardus…]. f. 1
The writer's purpose, It is good to hide the sacrament of a king, but it is honourable to reveal and confess the works of God. Tobit 12th. These words the angel Raphael is read to have said to Tobit after the loss of his eyes and the glorious
enlightening and after those dangers had passed, from which, freed, he obtained piety. For not to keep a king's secret is very harmful… The various narratives of the miracles of St. Leon(ar)d brought forward before me I have resolved by no means to bury in the ground by silence, but to recite them with devout mind to all the faithful of Christ in the praise of God and of St. L(eonard). Matt. 25, 18. Nor let anyone think that I lie, doubting the greatness of the matter: for far be it from me to lie about sacred things and to adulterate the word where God is mentioned. f. 1v … Whoever therefore of the faithful of Christ desires to know the wonders of God which he works through his saints, let him set pponat the codex. before the eyes of his mind the holy, distinguished confessor and worthy of God Leonard, through whom the divine clemency has worked so many tott the codex. and such great miracles and daily does not cease to work them, that the human tongue does not suffice to narrate them. name, Wherefore I, Brother Eberhard, professed at Fürstenfeld of the Order of St. Bernard, at that time the unworthy chaplain of his church at Inchenhofen [thus in this place the codex, elsewhere sometimes otherwise, for example Inchenhofn, but especially Inchen. or Incheñ. with the last letters omitted.] [It is a village in Upper Bavaria (Bezirk Aichach, Dekanat Friedberg), about thirty kilometres distant to the northeast from the city of Augsburg, to whose diocese it belongs.], considering in my mind how I would note down not his life and the miracles which God once worked through him, since such things have previously been clearly written down, nor those which were done before me in that aforesaid place Inchen., the indications of which f. 2. are made clear in very many fetters, chains, bolts, irons and other instruments of those bound, which show them forth more clearly than daylight, more than I shall be able to write with the pen, sources, but only the signs and miracles that were done in my time and which I have seen and heard and learned from honourable persons conscientious and worthy of belief, and which, with great devotion, greater truth, the greatest experience, they narrated as great deeds of God which he worked through St. L(eonard) in their own persons, indeed in good conscience I cannot keep silent, since men whose needs and infirmities St. L(eonard), most ready helper and most faithful, graciously helped, have pressed me with their cries and sighs, asking with tears and saying: "O most loving lord, deign to make manifest and to point out publicly to all the faithful of Christ, with the truth of the matter, in the chancels thus about the codex for "cancellis". what God has done for me through the merits of St. L(eonard), that all those arriving may praise God in his holy confessor and break out with me in thanksgivings." Wherefore let no man think that I am so delirious, credit. insane and irreligious, that I should wish to exalt my God and St. L(eonard) with trifles and honour them with lies, and so please my God, since it is written that God is not mocked, nor deceives, nor can be deceived; indeed I undoubtedly and firmly believe that, if I dared to say fictions and lies about God himself and his saint, I should surely provoke his wrath and indignation against me to my damnation, since he himself is the spring and origin of all truth, as he testifies of himself in the Gospel: I am the way and the truth John 14, 6. etc.; and because so great miracles have been done and are done daily through St. Leo(nard), which I, poor in wit, do not suffice f. 2v all to narrate nor to write down with the pen, and therefore it would be wicked and very damaging to me to insert lies, where truth overabounds in plenty. Gal. 6. 7. Let the envious detractors therefore be struck dumb, who do not cease with their canine and rabid mouth to detract from the saints and from the truth, which is God, that there may resound from my mouth truth pure and unmixed, what I have seen and heard and in truth learned I have taken care to bring forth with all fidelity, and I have reduced them into this form by writing diligently in the praise of God almighty and of St. L(eonard). But (Sed … initium) added by the first hand in the lower margin., as has been said above, let no one drag these things to incredulity, supposing it impossible that works so admirable should be done in this our generation. For grace, passing through the generations into holy souls, has made friends of God and prophets, as Solomon has taught according to God. Wisd. 7, 27. And since the time is now at hand to bring out the beginning of the sacred narrative (Sed … initium) added by the first hand in the lower margin., On the origin of the pilgrimage at Inchenhofen. wishing first to know the origin of this concourse, by which qua the codex. the faithful of Christ from different parts of the world have been accustomed so abundantly and so frequently to fly to the thresholds of St. L(eonard) himself at Inchenhofn, I called together the elders and the more discreet inhabitants of this place worthy of belief, to whom the cause of this pilgrimage was better known; these having been summoned and diligently examined, they reported to me in truth and their good conscience, as they had been taught by their forefathers, namely that in the aforesaid place there were only five estates with a glebe and no other house, and one small chapel situated in the field by the aforesaid estates; in which chapel a few indications of miracles were found, namely iron rings and certain tresses of hair and pilgrims' staffs, and that the concourse of the pilgrimage of men had not yet begun. But now let all the faithful diligently listen in what manner such a frequent concourse of men, as is seen today, took its beginning, and how St. L(eonard) of God began to be made illustrious in this place through the works of his piety.
〈Miracles of St. Leonard〉 I have supplied this. In the codex there is written beforehand in ink: Rubrica..
The more ancient miracles: It happened that three honourable men, noble and knightly, with a company of 40 horses, arrived one day, wishing f. 3 to spend the night near that same chapel; and seeing the few indications listed above they began to say to one another: "This place is holy; it does not befit us to stay here," and they ordered their subordinates to go further on. But after they had turned aside a little from that place, the first deed about the year 1258, one of the three aforesaid lords began wonderfully to go mad; in which madness he breathed out his spirit. In his pack two chickens were found, which he had stolen in the place of Saint Leonhard. This terrifying deed was spread abroad and resounded in the ears of men near and far. Wherefore men began to frequent this place and to invoke the confessor of God St. Le(onard) in their needs, and thereafter to honour him with frequent gifts and pilgrimages; and this is the beginning of the signs and the first miracle that I have been able to search out. Afterward, the signs and miracles being multiplied, the devotion and frequent pilgrimage of men was multiplied. Hearing these things, I examined the aforesaid inhabitants further, in what year from the Incarnation of the Lord this was done; who could not with certainty assign me the year and time, since they had been instructed about the aforesaid things by their forefathers. Yet according to their estimate that miracle was then done about the years of the Lord one thousand two hundred 58 [Not without wonder will someone recall that in this very year the abbey of Fürstenfeld was founded; on which cf. L. Janauschek, Originum Cisterciensium vol. I (1877), p. 255.].
a second, The aforesaid reported that it happened one day, when the community of the inhabitants at Chübäch Kühbach, Kühebach (Bez. Aichach), very near to Inchenhofen. were visiting St. Leonhard with the cross at the above-named chapel, at the time when the army from Swabia was devastating the land; then a certain groom of the army of the Swabians seized by force a certain loaf from the hands of a poor little woman, which she intended to offer to St. Leonhard, imploring him in her needs. The aforesaid groom, tormented by hunger, hastened to reach that loaf to his mouth with both hands to devour it; at once both his hands stuck to his mouth so strongly that by no force could he remove them. f. 3v This great miracle lords and servants, nobles and commoners, men and women beheld, and they fell into the greatest wonder and fear. Wherefore many of the lords of the aforesaid army with great devotion and humility besought St. Leonhard for that servant, that he would help him, vowing to him with all firmness always and everywhere to spare and to reverence the place of his dwelling. These things having been promised, soon the hands that had been bound were, through the merits of St. Leonhard, released from his mouth, all looking on.
a third (year 1310), In the year of the Lord m°.ccc°. x°. See what we wrote p. 183, note 6. on the day of St. Ulrich a man worthy of belief who remembered reported to me, when the first stone was laid for the foundation of the church of St. L(eonard) at Inchenhofen, which now is; and when the work had been completed upward as far as the vault, one of the masons said to the others: "Let us buy ourselves for one Regensburg penny some of the sour cherries that are for sale before the doors of the church." His companion answered him: "I will not buy." But the first said: "I will buy, and I will take the penny from the altar of St. Leonhard." The second again: "May God and St. Leonhard keep me from doing this thing." But the first, fearing God and St. Leonhard less, went down and did as he had said. The fruits having been bought, he invited his companions to eat; who refused to do this. But while the buyer, like a son of Eve, enticed by the beauty of the fruits, was eating of them, soon his hands stuck to his mouth so that they could be removed by no force. Weighing therefore the wonders of God, within himself, compunct, he vowed in his heart to St. Leonhard, since he had lost the use of speech, that he would never commit such a crime any more. This done, at once the bound hands were released from his mouth, the other companions looking on, glorifying God and St. Leonhard.
a fourth. A certain discreet man, crippled and bent over, vowed himself to St. Leonhard; but after he took to the road, soon f. 4 he was cured. And he raised himself on his feet, as if he had never been bent over. Considering therefore the great deeds of God and the merits of St. Leonhard shining forth in him, he tied onto his back his crutches, without which previously he had not been able to walk, and he would not go back from the journey begun, in order to complete his pilgrimage; but after he came so near that he could see his church from afar, at once in great devotion with thanksgiving he fell on his knees, rendering thanks to God and St. Leonhard. Now it happened that he met other pilgrims coming from Saint-Leonhard, and one of them, whose mind was more stupid than the others', mocked and derided the aforesaid healed man so devoutly bending his knees and paying praises to God in a field-place, nor being able
to believe that the benefit of healing had been bestowed on him by St. L., soon divine vengeance seized him, and thus he lost not speech but language, so that none of the others could understand him. Considering this his fellow pilgrims began more ardently, with the pouring out of tears, to implore St. L., that he would deign to give him back the language he had lost, promising that henceforth he would never detract from his miracles or wish to deride any of his pilgrims. And turning back they went back with the first healed pilgrim to St. L. with the fear of God. Their prayers therefore having been completed in the aforesaid church, the bond of his tongue was loosed and he spoke rightly, as he had been accustomed to speak before. Mark 7, 35. Then more and more they were kindled in devotion, narrating the great deeds of God to all then present, who all, falling on their knees, praised St. L., who thus saves those who hope in him. Dan. 13, 60. It must be noted that these miracles written above were from the aforesaid inhabitants of this place who narrated them to me, whom, as I said before, I had called together before me; who would have recited to me many multa the codex. more, if I had been able to retain them, which were done once long ago and just recently before me; which any diligent observer can see most clearly f. 4v in the great and many indications of different miracles hanging today in his church. More recent miracles But now I shall turn my pen to describing what was done in my times and what I have seen with my eyes, and what I have learned from others narrating to me, in whose own persons through the glorious merits of blessed L. God has shown the marks of his miracles, and stirred by their great urgency and devout supplications and overcome by conscience I have published them openly in the chancels before the multitude of the people, these persons themselves being present and giving testimony to me with open signs. Such and like miracles therefore I have taken care to write down for a threefold reason: first for the glory and honour of God almighty and of St. L. himself; second in order to satisfy my conscience, since the works of God are not to be hidden, but rather made public; third for the edification of the good and the incitement of greater devotion and love, and that it may profit the evil for correction and readier amendment.
There follows first of my own time.
year 1346, In the year of the Lord m°.ccc°.xlvi. it happened in the parts of Alsace, when two men had committed a homicide on the vigil of St. John the Baptist, which at that time was the sixth feria, and on this account they were most heavily bound in stocks and chains in a certain tower firmly walled and closed on all sides, having only one window for the entry of air, four fingers wide, and on the following second feria those whom it concerned had ordered them judicially to be condemned to death, that one of those bound more devoutly invoked the illustrious confessor Leonhard in his anguish and needs, saying: "O St. L., come to my help." Soon as he was overcome by sleep, there appeared to him an honourable man, of great age, adorned with honourable clothing; and he said to him: "Get up. Why are you weighed down with sleep?" Awakened, he said tearfully: "O St. L., I cannot get up, since I am weighed down by the burden of my chains. Help me." And seeing nothing he reckoned that he had seen a phantom; and he fell asleep again. To him a second time the holy confessor appeared and admonished him to get up; who answered as before. A third time he appeared to him, rebuking him more harshly and boxing him more sharply. And he, terrified by such a blow, suddenly drew his feet f. 5 to himself and found them released from the stocks and chains, but yet he knew himself shut in the well-walled tower. In his mind he said: "St. L., without doubt I trust in your piety, you who have released me from the stocks and chains will free me from the strength of the tower." Soon like a glorified body without any hindrance he passed through the wall and in the name of the Lord fled away. At once climbing a certain mountain, in the valley of which he saw men gathering for the judgment, he said with gladness: "Whatever you will, judge. I shall go on pilgrimage with devotion to St. L. my liberator." Arriving there he publicly narrated the great deeds of God to all present in the church of St. L(eonhard). There was at that time also present in the aforesaid church an honourable matron from the aforesaid parts of Alsace, who said that it was well established to her about his captivity. Seeing the miracle of such a liberation, she together with those present glorified God and St. L.
year 1348, In the year of the Lord m°.ccc°.xlviij. there came certain pilgrims from the parts of the Athasus, properly der Etsch the Etsch Athesis, German Etsch, French Adige, a not unknown river, which rises in Tyrol., from the parish which is called Ende, bringing with them a man mute from birth, of 18 years…
In the year of the Lord m°.ccc.l. there arrived a certain vigorous knight, year 1350, Püchar de Rosenhaim Rosenheim in Upper Bavaria? by name, who at the altar of St. L. made known to me how for a year and 11 weeks he had been heavily bound… f. 5v
f. 6 year 1351, In the year of the Lord m°.ccc°.lj. a certain young scholar, crippled in both feet, from Augsburg, brought by his friends… Many of the pilgrims from the Rhine and other parts of the world being present at that time… This youth with the whole multitude of the people I saw returning to his home sound and unharmed…
year 1354, In the year of the Lord m°.ccc°.liiij°. it happened that there arrived a certain honourable innkeeper of Landeck by a journey of 30 miles, who on the day of holy Pentecost narrated to me … that he had a boy of eight years…
In the year of the Lord m°.ccc°.lviij°. a certain citizen of Regensburg arrived, year 1358, whose nephew, drowned in the waters, was drawn out for dead, whom he vowed to St. L., and soon he returned to the life which he had lost in the waters. But when I, because of the multitude of pilgrims, was celebrating the solemnities of mass earlier, f. 6v the aforesaid citizen urgently besought me to lay open so great a miracle to all the pilgrims from different parts of the world then present… And when I announced the aforesaid miracle to the people according to his desire, he himself gave testimony for me in a loud voice before all the people…
In the year of the Lord m°.ccc°.lix. there came a certain man from the lower parts of Bavaria by 14 miles, year 1359, reporting that on the third feria in the week of Pentecost he had in his house many drinkers, who made drunk with wine a certain male child of his of five years…
In the year of the Lord m°.ccc.lix. a certain lettered layman from the parts of Poland, who, having travelled through a hundred and fifty miles to Saint L., truly asserted to me that he had laboured miserably for eight years with a quartan fever… f. 7
In the same year a certain woman from the lake called Podensë Lake Constance or the Bodamicus, commonly Bodensee. arrived and reported to me in truth that for an entire year she lay crippled, a paralytic…
In the year as above there came a certain layman from Lombardy, Italian by nation, who had been held in captivity to the death, having with him a confessional letter of his confessor in Latin, f. 7v who being ignorant of our language…
In the same year there was present a certain devout matron, whom, when I was going around the altar with the accustomed prayers, I found praying behind the altar at about the hour of vespers… She answered: "From the city of Monacum, situated before the Bohemian forest Kleinmünchen in Upper Austria., through a great space of lands I have come as far as here." And she added, saying: "This place of the most holy L. stands of such fame among the inhabitants of our land that I do not suffice to narrate it to you… For when that pestilence had filled the world itself, it was accustomed to bring great violence on men among us…"
In the year of the Lord ccc.lx. there came a certain honourable man on foot, who had been bound to the death… f. 8v And he was in the parts of Italy two days' journeys beyond Rome, year 1360, and having invoked St. Leonard he was released from his chains…
In the year as above a certain boy of Tülgen near Rain In Upper Bavaria. crippled in one arm…
In the year as above a three-year-old boy of Aystauia [As it seems, Aichstadium (Eichstätt), a well-known city. In the same way Ingolstadt is named by our writer Ingelstavia.] brought here, who could go nowhere…
In the year as above a certain youth of Wassertruchen lacking the use of one foot… f. 9
In the same year a certain venerable man, arriving here by 40 miles, reported to me with several others that he had a boy not yet two years old who had a stone…
In the year m°.ccc.lx. a certain man, young and honourable, reported to me and to the other pilgrims in the church of St. L. next to its high altar that he had been in a certain province called Sefei within Hungary Perhaps the county of Scepusium or Cepusium (Szepes) in northern Hungary., where no Christian religion flourishes, nor is there the German tongue there; yet his host had a moderate knowledge of the German language. There, when he was placed in sickness and crippled in one foot, he saw them bury the dead in a dunghill; at which, vehemently stupefied and terrified with fear, he asked of his host whether, if he should happen to die, he would commit him also to a dunghill in place of a sef. 9vpulchre. His host said to him: "You are a Christian; therefore I shall bury you at the field and set the sign of the cross over you"… And arriving as far as here by 200 miles…
In the same year a certain man of Morivud Moribud before correction. arrived by 20 miles, who had been captured to the death…
In the year as above there came a certain honourable man from the Athesis, having a two-year-old boy, who failing in sight…
In the year ccc.lx°. there came a certain honourable man from Praittenkirchen who, as I was preaching the word of God to the people, publicly proclaimed before the whole multitude that his wife had borne a half-dead boy… f. 10
In the same year as above there came a certain honourable and God-devoted presbyter from Salzburg, Conrad by name, bringing f. 10v f. 11 with him a double panel, namely having two wings, solemnly adorned with relics of saints. He reported to Dom John, at that time my prior, and to me, Brother Erhard, saying in these words: (the writer Erhard) "I was once set in anguish and poverty, and, a certain war reigning among the princes of the land, I was robbed of all my goods; at last, considering myself thus entangled in many miseries and unable to be helped by human solace, I fled to the distinguished confessor of God St. L., visiting his holy thresholds and coming here on the day of the beheading of St. John the Baptist, in the year of the Lord m°.ccc°.lviij°., and at once, his holy merits intervening, I was restored to my former dignity and abundantly increased in plenty of goods and honours. But in my earlier needs, resolving to make this panel, which you see, and with the highest diligence, for its more ample adornment, I gathered these relics of the saints into one. And since at that time, being unworthy chaplain of St. L. of the chapel at Aufhofen [It is a hamlet
called Aufhaufen on the river Oenus (Inn) not far from Brunodunum (Braunau). Yet I should not dare to affirm that this is designated by our writer.] near the river which is called the In, I thought in my mind to found and adorn a certain altar with the present panel, since I greatly loved such relics. On a certain night there appeared to me St. L. in the form and dress of a monk, commanding and saying: 'You must bring me the panel with the holy relics without delay as far as Inchenhofen'" … f. 11v The aforenamed panel contained in itself these approved relics of saints, namely of the wood of the holy cross, of St. Gregory the pope, St. Rupert the bishop, St. Margaret the virgin, St. Ursula, St. Virgil the confessor, St. Cunegund, virgin and queen, St. Thomas the archbishop, St. Mary Magdalene, St. Thomas in England, of the oil of St. Catherine the virgin of Mount Sinai, St. Pantaleon the martyr, St. Odilia the virgin, St. James the apostle, St. Laurence the martyr, St. Andrew the apostle, St. Oswald the king, St. Peter the apostle, of the stone on which Christ sat when he fasted in the desert, St. Stephen the martyr, St. Vitus the martyr, with the other small parts lacking title and writing…
year 1361, In the year m°.ccc.lxi°. there arrived a certain honourable man who, as he reported to us, held in captivity in a certain war at Chochburck near Nuremberg…
At the same time, six days having passed, there came a certain man worthy of belief through a space of 16 miles from Swabia, from the village of Ogentzhausen Ochsenhausen near Biberach in Württemberg., situated near the city of Pibrach or above Ulm by 4 miles, carrying with him his own child, a certain little girl, who having fallen into the fire… f. 12
In the year m°.ccc°.lxi°. there came a certain man of Tiessen Diessen (elsewhere Bayerdiessen) in Upper Bavaria on the Ammersee? asserting in the truth of the matter that his child had lain in the waters through half a day…
In the same year a certain honourable matron of Pischofshofen had lost five pounds… f. 12v
In the year as above there came a certain honourable man, Conrad Tünaer of Ulm by name, who reported to me at the altar of St. L., asserting that he had been captured by certain robbers near Constance because of the plenty of his goods…
In the year of the Lord m°.ccc.lxi. there came a certain honourable matron, a citizen of Wertheim; whom, when her husband had shut her up as a madwoman, whose madness however I could by no means understand… f. 13
In the year as above a certain honourable man had been captured in Franconia… f. 13v
In the year as above a certain man accused before the judge of how he lodged and fed malefactors, of which however he asserted himself innocent; who one night before his bed was by the judge's servants, as guilty in this matter, f. 14 captured and led to Tolenstain Dollnstein not far from Eichstätt. near the river Allamonia [Alemanus, elsewhere Alemo, Alimonia, etc., a river (die Altmühl) which flows into the Danube.], properly Altmül…
year 1362, In the year m°.ccc.lxii°. there came to me a man of great age, who reported to me in truth that there came to his house at midnight a certain man, whom St. L. had freed from the chains in which he was being heavily tortured for eight days by depraved robbers for the sake of his substance in Franconia in a certain fortress called Rainsprunne Now Reinsbronn in Württemberg. f. 14v… Moreover, overcome by threats and in anguish from his pains, he promised that he would give them 51 pounds of Hall…
year 1363, In the year m°.ccc.lxiij°. it happened that there came two lawful persons here to St. L. from a certain village called Miesendorff situated on the bank of the river Altmül with a certain male child of four years…
In the year as above there came three men worthy of belief, of whom one said that his three-year-old boy fell into a place near Sliers Schliersee in Upper Bavaria., where there is a college of canons, and was drowned in a place where there were fifty cubits iiij gaden added above the line. of depth… f. 15 Moreover one of the aforesaid men reported to me that he himself had fallen into the aforesaid lake, where it measured 80 cubits in depth…
In the year as above there came a certain young man from the city of Pruchshaim by 24 miles to St. L. of Inchen., who, struck on one side… f. 15v
In the same year there came from Lantzhüta Landshut, capital of Lower Bavaria. a woman with a certain maiden who, lying a paralytic for 18 weeks… f. 16
In the same year there came a certain honourable priest of Möringen Mehring, Möhring, not far from Augsburg to the south?, John by name, f. 16v who reported that in the city of Öttingen in den Ries in the Ries Retia a gloss above the line. he had wished to cross from a certain friend of his about the beginning of night to another friend, namely the parish priest of the same city, and there met him two men wishing to kill him… He, now despairing of life, since he could not escape, most devoutly invokes the most glorious Virgin Mary, most faithful consoler of the wretched, and St. L., putting forth a vow to them, and he pledged that he would go across to the Blessed Virgin at Ach That is, Aachen or Aquisgranum. Cf. also below, p. 192, note 2. and to St. L. at Inchen.; which being put forth, soon very miraculously he saw himself standing in a certain meadow outside the walls and beyond the ditches of the city and across the river which is called Werntz [Now the river Wörnitz, which flows into the Danube and flows past the town of Öttingen.], and from the same place he came across to here…
In the same year two pedlars, namely Conrad Offenhaymer and Heinrich Regenspurger of Aw, 3 miles from Röttenburg, were by four robbers f. 17 led captive into a forest…
year 1364, In the year of the Lord m°.ccc°.lxiiij°. on the day of St. Christina the virgin there came two persons, a man and a woman, joined in matrimony, from the city of Weylhayim Weilheim in Upper Bavaria., bringing with them a child begotten by them, a five-year-old girl not yet able to walk… f. 17v
In the same year on the day of St. Agapitus there came a certain honourable man, Peter by name, from the city of Tanne Thann in Alsace. by 40 miles, who was held in captivity to the death at Strasbourg Strasspurg the codex before correction.. His honourable and wealthy parents wishing to redeem him and promising that they would give 5000 pounds of the same money (e. m.) Strasspurg the codex before correction.… f. 18 After this on the vigil of St. Bernard there came locusts and the caterpillar, of which there was no number, which, darkening the light of day by their multitude and wonderfully devastating the land, brought the greatest damage on the crops. Psalm 104, 34.
About the same times too there was a great war and dissension between the Bavarians and the Austrians, in which monasteries and the other poor were much vexed Cf. S. Riezler, Geschichte Baierns, vol. III, p. 80 ff..
year 1365, In the year of the Lord m°.ccc°.lxv. on the day of Pope Leo there came a certain honourable man John Schriem of Monte Buda, that is von Ouen from Ofen, from the parts of Hungary Budapest, German Pest-Ofen., through a space of one hundred and fifty miles with two boys of the male sex… And he … f. 18v affirmed … that through a space of four weeks with his boys he had happily passed over so long a road from Buda…
In the same year on the vigil of St. Vitus there came a certain hunter about the thirtieth year of his age, who in the city of Güntzenhausen situated near the river Altmül Gunzenhausen in Middle Franconia. had been innocently detained and captured by those of Sangkendorff as a spy…
In the same year on the day of St. John the Baptist there came a certain honourable man Eberhard Pibracher of Dacouia prope Dachaw before correction. at the Bohemian forest Dachau, a town in Bohemia (Kreis Pisek).; who, possessed by a demon, was excessively vexed… f. 19 For that fallacious deceiver sometimes led him to great waters, but chiefly to the river Regen Which flows into the Danube at Regensburg.… f. 19v Meanwhile he visited the thresholds of many saints, namely of St. Mary Magdalene, St. Bridget, and the other saints, praying sincerely and devoutly for his healing, and yet he was not healed. At last he arrived at the city of Munich in the upper parts of Bavaria, at the house of a certain honourable and God-fearing citizen, Heinrich Pulvinger by name. He, seeing that terrible and miserable man, joined him to a certain faithful brother and sent him over to St. L. at Incheñ…
In the same year on the vigil of St. Ulrich there arrived a certain honourable widow, young and beautiful, Ursula Swärtzerinne by name, of Sulczperg near the lake properly Podense Sulzberg not far to the east of the Lake Bodamicus or Constance.; who, captured by a certain tyrant Hermann of Sulczperg, who wished to force her by violence to alienate herself with her children from the monastery of Saint Gall, to which she belonged by right of property… f. 20
In the year as above on the day of St. Willibald the confessor it happened that a certain man from Nörlinga Nördlingen, a town in Swabia., namely Maister Albrecht Scherer Master Albrecht the Barber, namely Master Albert the Barber, was walking around in the church of St. L., more diligently contemplating the indications of miracles hanging all about… f. 20v
year 1370, In the year of the Lord m°.ccc.lxx. on the octave of Easter there came to St. L. a certain man of Lindaw [Lindau on an island of Lake Constance; there was long ago a monastery of nuns there.], Hans Marolff by name, who reported with assertion of faith how, compelled by necessity f. 21 for the preservation of his life, defending himself against his adversaries, he killed one, and thus, caught by the court, he was led into captivity… Now it happened that he was already drawn out and led to judgment and the sentence of death was to be pronounced against him. There arrived the lady abbess of the monastery of Saint Mary of the same city with her 14 sisters, to whom the whole multitude of the people standing by at the judgment gave way; and she, seizing the man in chains, led him with her into her freedom, no one contradicting or questioning her about such authority, for so it pleased the Blessed Virgin Mary and St. L., by whose help he was freed…
year 1384, In the year of the Lord m°.ccc.lxxxiiij. about the feast of St. Giles, Berthold the fisherman of Weil Weil (Landgericht Landsberg) in Upper Bavaria. had been detained at Landsperg for the enormity of his crimes and placed in captivity. For he was a falsifier of dice tesse ℞ the codex., which he had also carried with him to deceive men. In brief, sentenced by the court, he was consigned to death, and he received such a sentence, that he should perish drowned in the waters; f. 21v and this was done. When the executioner had already arrived with him upon the bridge of the Lech The river Lech, which flows into the Danube., that is Lechpruck, at Landsperg, he bound his hands and feet together most strongly and with a great stick tightened the bonds and with the same
he threw him headlong from the bridge in the sight of about 300 men. The aforesaid Berthold in his dangers urgently invoked the glorious confessor St. L., who is at hand to those trusting in him; to this man too, although unworthy, yet in need, he showed his beneficence. For while he was swimming in the waters, his bonds were loosed and the stick went away from him, and thus freed from the very strong bindings, he yet swam under the waters as far as Walchshofen is distant from the place of St. L. at Inchenhofen [The writer takes his measure from the village of Walchshofen, which is not far distant to the south of Inchenhofen and which, like Inchenhofen, is situated on the river Parus (German Paar).]. The judge however took him again and put him in custody. But at the command of the illustrious prince the lord Duke Stephen Stephen II, duke of Bavaria († 1375)., through the merits of St. L. he was sent away free, and coming to St. L. with the ropes with which he had been bound, he gave thanks to God and St. L.
In the same year on the vigil of St. Michael there came two honourable married persons from Pappenhaim Pappenheim, which is a town in Middle Franconia on the river Altmühl., who reported to me how their child of three years…
In the year of the Lord as above about the feast of Michael there came a certain honourable man asserting that he had been captive with robbers because of his substance at Egers [Eger (Bohemian Cheb), a town not very far from the northern part of the Bohemian forest?] before the Bohemian forest…
year 1385, f. 22 In the year of the Lord m°.ccc°.lxxxv. in Advent there came two honourable and comely women asserting with the testimony of faith how the husband of one of them, being a soldier, had been captured at Praittenegg Breitenegg in the Upper Palatinate. … He … was called Dürner.
f. 22v In the year as above on the fourth feria after the Purification there came a certain honourable man of Pecham Beheim, the name of more than one place in Bavaria., who had been captured to the death…
In the same year about the feast of Michael there came a certain honourable man with his son, whom, freed from captivity, he had brought to St. L. This son of the aforesaid man had been captive in a certain fortress called Ebenrot [Ebenried in the Upper Palatinate, which village is not much distant from the town of Heideck?]. Now that same fortress was consumed by fire by enemies; the blame for which deed they laid on the captive, judging him guilty of such a burning, and bringing him to Haidegg they wished to put him to death…
year 1386, f. 23 In the year of the Lord m°.ccc°.lxxxvj. on Laetare Sunday there came a certain honourable man of Ögersmül Egermühle in Swabia?, whose child not yet four years old had fallen into a certain vessel full of water…
f. 23v In the same year on the next sixth feria before the Ascension of the Lord there came a certain man of Waiblingen Waiblingen, Esslingen, Ulm, in Württemberg., who quarrelled with a certain other who was injuring him … and was less than justly captured by his adversaries… f. 24 But St. Leonard saved him, and that same night he went as far as Esslingen; … then getting up he travelled as far as Ulm, … at last he came here to St. L…
In the same year on the sixth feria after the Ascension there came two honourable married persons from a certain village near Höchfürg, whose child not yet three years old had fallen into a certain deep water, namely Ylm The river Ilm, which flows into the Danube.…
In the year of the Lord m°.ccc°.lxxxvj. on the next third feria after the Finding of the holy cross there came a certain honourable matron of Harthaim near Milttenperg, at two miles. f. 24v She, as she reported, crippled in hands and feet…
In the year of the Lord as above about the feast of the holy apostles Philip and James there came a certain honourable man from the Danube, who asserted that he had fallen from a certain oak… f. 25
In the same year about the day of Potentiana the virgin there came a certain honourable matron of Peurenveld Baierfeld is the name of a village both in Swabia and in the Palatinate., asserting in the truth of the matter how she had been held captive by her own husband …, who accused her of madness and privation of reason, which however I could not perceive in her…
In the year and day as above there came three companions from Willerspach [Weilersbach and Forchheim in Upper Franconia are very close to one another; nor is Egglofstein much distant from either.], who by a certain nobleman of Eglofstain, in contempt of another nobleman, were led captive and shut up in a deep tower at Forshaim…
In the year of the Lord m°.ccc°.lxxxvj. on the vigil of the dedication there came a certain man of great age from Bohemia, who was a carpenter and had fallen from a certain wooden structure… f 25v
In the same year on the next sixth feria before the Ascension there came a certain handsome young man of Pettenhausen near the city of Mängen Mengen in Württemberg., who, as he reported, was at the fair of the same city, where he had also sold a horse. There were present at that same fair three robbers spying on this sale, and robbing him in a certain forest they led him captive … and bound for 6 miles to the fortress which is called Choburg…
year 1387, In the year of the Lord m°.ccc°.lxxxvij°. on the vigil of Palms there came two lawful persons of Petenhausen, whose child not yet having two years had fallen into the water… f. 26v
In the year as above about the feast of Corpus Christi there came four companions from the Näker or Necker, who, captured by a certain tyrant, Gleissenthwlff by name… f. 27 They walked moreover on that night (on which they had escaped from captivity) to the city of Haylprunn Heilbronn in Württemberg.…
In the year as above on the next Sabbath after the solemnity of the holy apostles Peter and Paul there came a certain honourable man from a certain city near Nuremberg…
year 1389, In the year of the Lord m°.ccc°.lxxxix. on the next sixth feria after the Ascension there came a certain nobleman Fillenbacher by name, of Gerëutt Gereuth, the name of several places in Bavaria and elsewhere., who had a child of 6 years… f. 28
In the same year on the next Sunday before the feast of SS. Simon and Jude there came a certain honourable man with good testimony reporting how in the city of Passau Passau. with 14 other robbers he had been captured as wicked… f. 28v
year 1391, In the year of the Lord m°.ccc°.xci. on the next sixth feria after Gallus there came two companions asserting in the truth of the matter how they were led captive by two noblemen, namely Thomas and Hermann Freyberger, and in a certain fortress called Wal, one mile distant from Landsperg, were firmly shut up in the stocks in a certain prison near the stable stabulum equorum before correction.… f. 29
In the same year on the fifth feria after Michael there came a certain honourable presbyter of Padaw Padua, a city of Italy. with a male child of 7 years, who reported in truth that that same boy, struck by pestilence… f. 29v
year 1392, In the year of the Lord m°.ccc°.xcii. on the Lord's Supper there came two lawful persons of the village of Witenhausen bringing with them a girl child of about two years, who had fallen into a certain spring… f. 30
In the same year on the vigil of Pentecost there came a certain honourable man from the mountains montibus before correction., who had been captured in a certain war and in a certain fortress called Castival, distant from here, namely from the place of Inchen., by 72 miles, very heavily bound in the stocks…
In the same year on the day of St. Peter's Chains there came f. 30v a certain honourable man from the mountains, being an innkeeper in a certain tavern on the Kuntersweg road near Pötzen Bozen in Tyrol? Cf. p. 200, note 14., 3 miles, who reported that he had a male child of 7 years…
In the year as above on the day of the Finding of St. Stephen the protomartyr there came a certain young presbyter, who reported in truth how in Italy 〈… [an empty space has been left, and a gloss added above the line: id est Kurbalchen.]〉 he had been captured… f. 31 He reported moreover the cause of his captivity, saying that he had a certain brother, a canon of the church of Milan, who had a dispute with those lords of 〈… an empty space, above which a gloss: id est Churbalchen.〉.
In the same year on the next feria after the feast of the Holy Trinity there came three companions asserting how they had been captured by a certain nobleman, and heavily bound were led to the fortress of Liechtenstain, situated in the diocese of Bamberg…
In the year and day as above there came a certain honourable farmer that is, colonus. of Witenhausen, asserting in the truth of the matter how his child of two years … f. 31v had fallen into a certain spring…
In the year of the Lord m°.ccc°.xcii. on the morrow of Giles there came a certain honourable matron of Genggingen Göggingen. near the city of Augsburg carrying with her a girl child not yet having three years…
In the same year on the Exaltation of the Holy Cross there came a certain young honourable man from Franconia, who in the parts of Italy at Florence had struck a certain Italian; on account of which he was captured… f. 32
In the year as above there came two honourable matrons bringing with them a child not yet having two years, from the village of Prüttelsried near Ingolstadt…
In the year as above on the day of St. Martin there came a certain man of Potzen, who had cut off the hand of a certain herald; on account of which he was captured… f. 32v
year 1393, In the year of the Lord m°.ccc°.xciij. on the third feria after Pentecost they brought a certain child of Tolnstain from the lower parts of Bavaria, who had fallen into the waters by a mill beneath the wheel…
In the same year on the Sabbath after Pentecost there came a certain honourable man from Augsburg bringing with him a male child of two years, who had fallen into the Lech f. 33 near a bathhouse called Rappenpad…
In the year as above about the feast of St. James there came a certain servant, a companion of the lord Sixtus of the fortress of Caldinetz, one day's journey distant from the city of Padua; who one day, having a quarrel with another companion and fellow-servant of his…
In the year as above on the 6th feria after the Nativity of Mary there arrived three companions from Dinckelspüchel reporting the great deeds of St. L. For they had been captives shut up in a certain strong tower of the same city… f. 33v f. 34 There was among them a certain rich citizen of the same city, who was in captivity for 24 days because he had lain with a certain baptized Jewess, the citizens and common council of the city wishing to constrain him to take as his wife her whom he had defiled; which he scorned to do, unwilling to consent. Therefore led into captivity and robbed of goods to the value of about a thousand solidi, he nevertheless could not be bent… f. 34v … And still before f. 35 midnight all were happily freed, and they arrived that same night as far as Nörlingen,
about four miles [Dinkelsbühl in Middle Franconia is in fact about four miles distant from Nördlingen.]…
In the year of the Lord m°.ccc.xciij. and on the day of St. Ulrich there came a certain honourable man of Waltmashofen, situated in Franconia Walmannshofen, in that part of Württemberg which lies nearest to Franconia?, who reported that his child of two years had fallen into a certain marsh…
In the year as above on the fifth feria after the Nativity of the Virgin Mary there came four companions from the parts of Austria [So the first hand in the lower margin. The author had previously written: de partibus Bavariae inferioribus; afterward: forsan de p. Austrie; finally: de p. Austrie.]. Who reported how they had taken captive a certain f. 35v rustic of the lord Duke Albert Albert III, duke of Austria († 1395)., extorting money from him. This misdeed came to the ears of the prince; who soon, having sent officers, closed the roads of the land to them, that they might not escape, and after no long time all four were captured and led to a certain fortress called Linden in the Bohemian forest, three miles distant from Deggendorff In Lower Bavaria.… Then as the time drew near when they were to die, they more urgently and devoutly invoked St. Leonard and spoke together, saying: "Let us try whether we can somehow be freed." And the youngest of them, approaching the wall, began to climb, and ascending a height of 48 cubits clinging to the wall he reached a parapet in a certain corner of the tower; where looking back he saw a beam in the corner rotting with certain planks, and seizing a little knife, boring through an opening, his companions helping him, he made an aperture, and going out into the fortress they attacked its inhabitants and drove out of the fortress about f. 36 14 men, and shut themselves up in the fortress. Which again did not escape the prince; who, having sent messengers to them, pronounced them released and promised that he wished to do them no harm, but that they should go peacefully wherever they wished. And this they did; coming to St. L. they brought with them the iron stocks, as they had been bound.
In the year as above on the next Sunday after All Saints there came three witnesses with a certain other companion from Franconia from the city of Künigshofen Königshofen im Grabfelde., who asserted and bore testimony to the fourth, how he had been captive on account of gaming which he practised, and had already lost about 32 Rhenish solidi, and placed in public custody…
year 1394, In the year of the Lord m°.ccc°.xciiij. in mid-Lent there came two married persons from a certain village Ünderstall half a mile distant from Müpurg Unterstall in Swabia, not far from the city of Neuburg (Müpurg = Nüpurg?)., asserting in the truth of the matter how one day their child, having one year in age, being in the bath had failed…
In the same year on the fourth feria after the octave of Easter there came two honourable women from Rain, mother and daughter, of whom one, namely the daughter, was called Häinrin, whose child in the second year of its age had fallen into a trough full of meal gloss above the line in ainen trog vol melbs [into a trough full of meal.]… f. 36v
year 1395, In the year of the Lord m°.ccc°.xcv. on the day of St. John the Baptist there came two honourable men of Gerolfingen In Middle Franconia. carrying with them a child not yet having two years, who had fallen into the river…
year 1396, In the year m°.ccc°.xcvj. in the week of Pentecost there came certain persons carrying a child of four years from a certain village Dornstat near Ulm Dornstatt in Württemberg., whom a certain maidservant, sleeping with it, f. 37 had overlain…
In the same year about the feast of Pentecost there came a certain honourable matron from a certain village which is called Switz, carrying with her a child of four years who had fallen into a certain river called Dargün…
At the same time there came a certain honourable matron of Werdea bringing with her a child of five years, who lay dead through a day and a night…
In the same year on the vigil of Pentecost there came a certain honourable woman of Empfingen Empfing in Upper Bavaria. with a certain male of 16 years lacking the use of his tongue…
year 1397, In the year of the Lord m°.ccc°.xcvij. in the days of the Rogations there came a certain honourable woman with her husband, with two others, f. 37v from the village of Bechtall In Middle Franconia., in which there resided a certain nobleman Bechtaller by name, to whom the woman with her husband belonged by right of servitude. Now it happened that a certain citizen of Ingolstadt, Öttlinger by name, had taken captive this woman's husband in reproach of the aforesaid nobleman…
In the same year on the vigil of Pentecost there came a certain honourable man, a smith, with two others, from the city of Echingen near Ulm Eckingen in Württemberg.. f. 38 Who reported that he had a child of four years…
In the year as above there came two married persons of Pappenhaym In Middle Franconia. bringing with them a child at the age of 15 weeks… f. 38v
year 1399, In the year of the Lord m°.ccc.xcix. within the octaves of Epiphany there came a certain nobleman having his residence near Rotenburg, from whom one of his servants had stolen his better horse, to the value of 50 florins, and one coat of mail and two iron gloves; for the sake of which matter dismayed in spirit… f. 39 (At last that thief) was seized there by his lord, and having received his reward was hanged on the gallows at Rottenburg…
In the same year on the day of St. Anthony there came a certain honourable man, a vine-dresser of the town foro added above the line. of Kalmüntz Kallmünz in the Upper Palatinate., who reported that he had a well in his house…
year 1400, In the year of the Lord m°.cccc°. on the vigil of Pentecost there came a certain honourable matron of Tonhawsen, 4 miles from Augsburg, with three persons; who, bathing her child not yet having two years in age, one day had left it alone in a tub… f. 39v f. 40 And I promulgated this miracle in a sermon to the people before a multitude of about two thousand men.
In the year of the Lord m°.cccc. about the feast of the Lord's Ascension there came a certain honourable matron from the city of Olspach, with two others, carrying with her a yearling child… f. 40v They brought the child here to St. L., offering him upon his altar; whom I Brother Stephen with two brothers of our order and many others then present saw with bodily eyes. (the writer Stephen)
In the same year in the week before the feast of Pentecost there came a certain woman, with two others, from the city of Lautterhausen Leutershausen in Middle Franconia. with a male child of 8 years, who had been drowned…
At the same time there came a certain honourable man, with one other, from the city of Olstat Ohlstadt, Ollstadt in Upper Bavaria., who reported to me how his wife, pregnant and now near to childbirth, was greatly pressed by the foetus …
In the year of the Lord m°.cccc°. on the day of St. Gallus there came four horsemen from Franconia, servants of the lords of Sampson, who, having a dissension, were carrying on disputes against two noblemen, namely one of Rosenwerck and Dietrich of Haydenveld, and all four were captured by the same… f. 41
In the same year about the feast of St. Michael there came two married persons of Weldum, whose three-year-old child had fallen into a cabbage-pit and lay hidden there drowned… f. 41v
In the year and time as above there came a certain man, Iobst Smidknecht by name, who, captured on account of a homicide which he had committed, by a certain nobleman, Frenutsperger by name, and heavily bound, placed in a tower in a fortress which is called Strausperg… f. 42
In the same year on the second feria of Easter week there came a certain honourable man with his wife from a certain village near Ingolstadt, bringing with them a child under two years…
In the same year in the week of Pentecost there came a certain honourable man from a certain village near Nördlingen called Püchel, bringing with him a child of 2 years, who had fallen into a certain marsh… f. 42v And I Brother Stephen, (the writer Stephen) at that time chaplain at St. L., before a multitude of about a thousand men in the chancels promulgated this benefit and miracle…
year 1401, In the year of the Lord m°.cccc°.j°. on the morrow of St. Ulrich the confessor there came two persons joined in matrimony of Aychach Aichach near Inchenhofen. carrying with them a yearling child…
In the same year on the Sabbath before the feast of Michael there came a certain honourable matron of Möringen in Raetia Cf. above, p. 187, note 9., who reported how her child of three years, being one day on the parapet of the room, fell down… f. 43
In the year as above after the feast of the Nativity of St. Mary there came a certain honourable man with his son from the village of Yctelhaym near the city of Offhaym Ickelsheim near Uffenheim in Middle Franconia., being under the dominion of the lords of Rotenburg Rotenberg before correction. Rothenburg an der Tauber in the same.; for there was at that time a great war and dispute between those of Rotenburck and the city of Swartzach In Lower Franconia. on the part of the new king Rupert (1400 – 1410).; and one day in the morning there came five townsmen horsemen from Swartzach into the aforesaid village to carry off plunder, and they captured the son of the aforesaid rustic with his cattle, namely horses, cows and the rest, and led him bound to the city of Swartzach… f. 43v
In the same year on the octave of the Assumption of St. Mary there came a certain priest, Oswald by name, from the city of Hasfürt Hassfurt in Lower Franconia., whom a certain nobleman of Sampson had led captive to the fortress called Tannen… f. 44
year 1402, In the year of the Lord m°.cccc°.ij. on the second feria before Vitus there came a certain honourable man from a certain village near Purgaw Burgau. with his child, who had once fallen into a certain river…
In the year as above there came a certain honourable man on the next Sunday before the feast of St. Catherine, who had been captured by those Milanese in the city of Verena Pern before correction. Verona. for this, that he adhered to the new king… f. 44v
In the same year there came a certain honourable priest of Werdea, who lay a paralytic…
In the same year on the second feria before the feast of Michael there came a certain honourable presbyter, Otto of Weylach Near Inchenhofen. by name, who once had a male child of eight years, and one day f. 45 wishing to ride to Tann…
year 1403, In the year of the Lord m°.cccc.iij°. about the feast of Pentecost there came a certain honourable farmer cf. p. 190, note 3., whom Peter Marschalck at Hüggenhausen Ignhausen, Ingenhausen not far from the same? was holding heavily bound in hands and feet within a certain cellar… f. 45v
In the same year on the day of St. Laurence there came a certain companion, who at Freising on the hill had entered upon a dispute with a certain servant of a certain canon of the church of Freising… f. 46 Then he promised that he wished
to visit the thresholds of St. Mary at Granis apum (ad G. a.) in Ach before correction. So our author seems to have named Aquae Grani (Aachen).…
In the year as above there came a certain honourable man from a certain village near Pappenhaym In Lower Franconia., who one night of the Lord's day had been captured by five horsemen coming upon him and led into a certain forest, where with arms spread out they bound him to a certain tree…
In the year as above on the fourth feria before the feast of Michael there came a certain honourable matron of Laugingen Lauingen in Swabia? with a certain girl of 15 years, who for 12 weeks being blind and deaf… f. 46v
In the same year on the vigil of St. Ursula there came a certain matron of Scetzlingen bringing with her a child, who, crushed by a horse…
year 1404, In the year of the Lord m°.cccc°.iiij°. after the feast of the Circumcision of the Lord there came a certain baker of Gürlitz near Meran with two others, who reported how on one occasion he had been wounded in the left arm … but lay in pain for 25 weeks; he spent 8 florins on physicians, and yet could not be cured…
In the same year on the Nativity of the Blessed Virgin there came a certain honourable man of the village of Naw near Ulm with a certain male of 13 years having a stone in the bladder; on account of which he also endured a cutting and was partly cured… f. 47
In the year as above on the second feria of Easter there came a certain matron of Augsburg with a child having a rupture near the genitals…
In the same year on the next third feria there came a certain honourable man of Ganshaym near the Danube In Swabia., whom the servants of a certain Wilhelm Marschalk f. 47v led captive into a certain forest near Pappenhaym…
In the year and day as above there came a certain honourable man of Kelhaim In Lower Bavaria., sent by the consuls and the 12 chief men and the judge of the same city, on whom danger was now pressing. For the community of the city had conspired against them and, everything having been arranged for this, they wished to rise up and rush upon them. Seeing this, the aforesaid consuls and the others, considering that they could by no means escape nor resist, when they would be deprived of their life and goods, having taken counsel, implored help from on high. Fleeing then to the suffrages of the saints they sent to the chief and most faithful helper of all the troubled, St. L., and they directed to him with the aforesaid messenger a structure of iron in the likeness of that place in which they sat for judging, f. 48 in the vernacular ein gericht schrann a court bench; which done, by the disposition of St. L., the fury of the people was at once softened and all commotion and indignation came to an end…
In the same year in the week of Pentecost there came a certain honourable man of New Market near Nuremberg Neumarkt an der Sulz., who, lethally wounded by his enemies…
In the year as above in the same week there came a certain noble matron, whom a certain other nobleman, Caspar Symontzhauser by name, had led captive into a certain forest, wishing to rob her of certain fields of hers f. 48v and of her hereditary goods, she resisting him; wherefore he laid her, bound, into a certain pit in the aforesaid forest, covering her with shrubs and thorn-bushes, and the woman lay in great perplexity from the sixth feria to the second feria…
In the same year before the Lord's Ascension there came a certain honourable man of Nuremberg of the dominion of the burgrave, who had been led captive…
year 1405, In the year of the Lord m°.cccc°.v°. on the third feria after Laetare there came a certain young man, with two others, from the parts of Bohemia. Whose father, when he had been captured by certain Bohemian robbers and led to a certain fortress near the city of Glatan sic; cf. p. 199, note 3. Klattau, Bohemian Klatovy.… f. 49
In the same year on the morrow of the Finding of the holy cross there came a certain honourable man from a certain fortress Zebelstain Zabelstein between Gerolzhofen and Hassfurt. by name, of the diocese of Würzburg; who, when, bound by a vow to complete a pilgrimage to St. L., he excessively procrastinated, and when one day he was riding a horse to the value of 64 florins, wishing to go across to Eystavia Eichstätt. See above, p. 186, note 6., and had now arrived between Haydegk Heideck, about 30 kilometres north of Eichstätt. and Eystavia, the horse had a fall with him… f. 49r
In the same year and day there came a certain Italian with six others, who had lain captive … in the castle of Pysann Beseno. near Trent Triend before correction.… f. 50
In the year as above on the Sabbath of Jubilate there came a certain Hanns Remot of Ziegelpach Ziegelbach in Upper Bavaria.; who when on the holy vigil of the Nativity of Christ he was crossing from Augsburg, a very intense cold beyond the usual having set in… f. 50v
In the same year on the sixth feria before Cantate there came a certain messenger of Abensperg Abensberg in the same. carrying with him 20 pounds of wax and 20 pounds of steel, sent by the lady Nes of Abensperg; who when she had borne a male child…
In the same year on the fourth feria before Cantate there came a certain honourable matron from a certain village called Wielantzen Wielands in Swabia?, her husband being at that time in a certain natural bath; whom her own lord had shut up in the house of the judge, where she lay bound by both feet for 14 days, the tyrant who had taken her wishing to extort money from her… f. 51
In the same year on the Sunday Cantate there came a certain honourable Italian man, who when he lay captured and heavily bound in the city of Venice for 6 months and 7 days, robbed of all his goods, namely his horse and arms, — for he was a stipendiary gloss above the line söldner [mercenary.] of that lord of Padua, — and detained by his adversaries… f. 51v
In the same year on the next following third feria there came f. 52 a certain other Italian with 13 others from a certain castle near Tre〈nt〉 Triend before correction., Yban by name, in which castle he had been detained…
In the year and day as above there came two men of Visenstein Weissenstein in Bavaria? in Württemberg?, who while pestilence was reigning f. 52v in those same parts were also infected… They reported moreover that in the aforesaid parts, namely Visenstein, 10 thousand men and five hundred men had already died.
In the year of the Lord as above there came a certain honourable man from the parts of Austria, who when he lay heavily bound…
In the same year on the Sabbath before the Nativity of the glorious Virgin there came a certain young man with his wife and his mother, namely a miller of Pernsmül [Bernsmühle, the name of more than one place, as Holzheimerbach is more than one stream.] on the bank of the Holtzhaymerpach, carrying with them a girl child not yet having two years in age; who had fallen on the aforesaid bank near the mill…
In the year as above, on the day of the Nativity of Mary there came two men of Mendorff between Ingolstadt and Neuburg; who when they had been captured and brought to Pappenhaym, were placed in custody in the herald's house and firmly shut up in chains, those who had taken them captive, namely the marshals, wishing to make an exaction from them… f. 53
year 1406, In the year of the Lord m°.cccc°.vj°. there came a certain noble matron, namely the knight's lady Kamerawerin of Kamerberg Kammerberg in Upper Bavaria., with a girl child of five years, who for five weeks suffering a cough… f. 53v
In the same year on the day of St. Afra there came a certain honourable farmer cf. p. 190, note [ ] Ulrich Prämer of Maurbach Not far from Inchenhofen. with his wife, carrying a child, who had fallen into a certain marsh deep in water… f. 54
In the year as above about the feast of Pentecost there came a certain honourable matron of Ingolstadt bringing with her a male child; whom, when he did not yet have six weeks from birth, she had left lying in the bath…
In the year of the Lord m°.cccc.vj. after the feast of the Nativity of the Blessed Virgin there came a certain nobleman of Florence, with two others, who when he had killed the son of a certain knight for the sake of a detestable love of women, was captured and heavily bound… f. 54v
In the year as above there came two married persons of Gerolfingen near Ingolstadt Now Gerolfing. carrying with them a child, whom St. L. had preserved from a fire as miraculously as graciously… f. 55
year 1407, In the year of the Lord m°. cccc. vj … there came two married persons of Rain with a child…
In the same year there came a certain honourable man together with his wife of Haydenhaym In Middle Franconia., who one day with his child fell through a high stair… f. 55v
In the year as above there came an honourable man of the village of Perchtoltzhaym near Nuremberg; whose child when it had fallen into a certain spring…
In the same year there came two married persons of Mosen In Tyrol? carrying with them a child not yet a year old…
In the same year there came a certain man of Augsburg, who, that the power of St. L. might shine forth in him, f. 56 became dumb…
In the year as above there came a certain honourable man from a certain village near Freising, whose two children…
In the same year there came a certain honourable man of Ochsenfurt In Lower Franconia., who had lain captive in the fortress of Hügelhaym near Schlüsselfelt In Upper.…
In the same year on the octave of the Nativity of the Blessed Virgin there came a certain butcher of Püchen, who was led captive by that lord of Weinsperg to the fortress of Schillingsfürst In Lower.… f. 56v
In the year as above on the next Sunday after the feast of Epiphany there came a certain man of Weissenburg In the same., who had lain shut up in the stocks for four weeks…
In the year as above there came two men, who had once been captive in the fortress of Kameraw near the Bohemian forest Chamerau (elsewhere Kammerau) near Cham, in Lower Bavaria.…
In the same year on the vigil of St. Matthew there came a certain woman of Monhaijm Monheim in Swabia. bringing with her her own child… f. 57
In the same year there came a certain honourable man from a certain village near Giengen In Württemberg., having one friend labouring in a severe sickness…
In the year and day as above there came a certain man of Rieden, two miles distant from the city of Ulm, who had already suffered for a year and a half a flow of blood… f. 57v
In the same year on the day of St. Elizabeth there came a certain man of Trier, who by those who were of the company of the Venetians was led captive for 5 miles into the territory of the lord Sichen…
year 1408, In the year of the Lord m°. cccc. viij. there came a certain man of Pernbach Bernbach, the name of more than one village in Bavaria. with his child, a certain girl of 11 years, which child had an injury in one shin…
In the year as above after Easter on the fourth Sunday
there came two honourable men of Trier [(de T.) deleted by the corrector.] with an iron girgillo before correction. f. 58 f. 58v reel [Alabrum and girgillum designate the same instrument, which in French is called dévidoir. Cf. Ducange, under the words.], in which both, bound by their feet, had lain for 40 weeks in Lombardy…
In the year as above on the sixth feria after the Ascension there came a certain man of Plinthaym near Hochstetten Blindheim near Höchstädt in Swabia. with a certain young male, who, having a stone in the bladder for a year…
In the year as above there came a certain honourable woman of Vndenstorff [Indersdorf, elsewhere Undensdorf, a village and monastery situated west of Freising. To this monastery belonged the codex from which we publish the miracles. Cf. above, p. 183 B.] with a male of 8 years, who one day had fallen under a cart laden with cabbages…
In the same year on the day of St. Dominic there came a certain honourable man of Trier, who, captured by his rivals… f. 59
In the year as above on the day of St. Vitus the martyr there came a certain honourable man of Trieste, who had lain captive in paganism in the land of the Ethiopians for almost four years, and one day, God willing, with three others he escaped and arrived as far as Constantinople in Greece, where he found a galley wishing to cross to Venice, in which he took himself… f. 59v And when now the ship together with all that it contained was suffering extreme loss near a certain island which is called Molia…
In the same year about the feast of St. Michael there came a certain honourable matron of Gundolfingen Gundelfingen in Swabia?, whom f. 60 her husband one day because of a certain concubine, by love of whom he was held captive, brought with him into a forest, and binding her with a rope wished to kill her…
In the year as above on the second feria after Septuagesima Sunday there came the honourable man Hawser of Graspach with his son, an acolyte and canon at Rebdorff The monastery of canons regular of Rebdorf in Middle Franconia is well known.; who one day with his fellow canon and confrere, a certain subdeacon, had entered upon a quarrel on account of one morsel, and struck by the subdeacon, unmindful of the teaching of Cato who says: Yield to your elder etc., he had with him a small knife, and swallowed up by anger wished to transfix the subdeacon's foot with it; but by the procuring of the most wicked enemy, he was cheated of his intention and touched his brother in the groin and wounded him mortally, and he lived only for the space of one hour after and died miserably without receiving the sacraments. On account of which the aforesaid acolyte was held and placed in a fivefold captivity…
year 1409, In the year of the Lord m°. cccc°. ix. on the third feria of the third Sunday after Easter there came a certain honourable man of Kanstat near Esslingen Cannstadt and Esslingen are neighbouring cities in Württemberg., who, being on a journey with two horses, held by his adversaries in Westerreich That is, Westfranken. was led to the fortress of Lichtenwerg Lichtenberg is the name of very many places in Bavaria and elsewhere.… f. 60v
In the year and day (the Sabbath after the feast of the Lord's Ascension) as above there came a certain honourable man of the village of Holtzhausen near the city of Munich, carrying with him a child, who one day had fallen into a tub filled with water… f. 61v
In the same year and day as above there came a certain honourable man from the village of Scokach near Ärdingen Erding in Upper Bavaria? with a youth of 15 years, who one day going out into the forest, a storm setting in, struck by lightning…
In the year as above there came a certain honourable man of the village of Retzpach Retzbach., two miles from Würzburg, who captive…
In the year of the Lord as above on the sixth feria after Pentecost there came a certain honourable man from the parts of Alsace from the city of Tannen Thann., who, captive to the consuls of the same city, shut up in two fetters… f. 62
In the year as above on the day of the 11 thousand virgins there came a certain nobleman William of Grauenberg with his wife from the fortress of Tuschalkingen bringing with them a male of the age of 6 years, in whom from earliest childhood a stone was growing… f. 62v
In the year as above after the feast of St. Matthew there came a certain honourable man 2 miles from Pabenberga Bamberg., who when he was building a mill for a certain citizen of Nuremberg, detained by certain noblemen and robbed of his goods was led captive by the same… f. 63
year 1410, In the year of the Lord m°.cccc°.x°. on the day of St. Matthias the apostle there came a certain honourable matron, called Mendlin of Petems, bringing with her a male of about four years having a stone in the bladder… f. 63v
In the same year in the Lenten time there came a certain honourable man of Siellenpach Sielenbach near Inchenhofen. having a child crippled in hands and feet…
In the year as above on the next Sunday after the Ascension there came a certain man from the village of Rainkom, who, led captive to a certain fortress called Gemütz…
In the same year and time there came a certain man of Künigsse near Erfurt who, as he asserted, one day overcome by a vehement infirmity of the body…
On the same day as above there came a certain honourable man of Sanitzell Sandizell not far from Inchenhofen. with a male of ten years, who for the space of eight weeks burning with fevers… f. 64
In the year as above on the second feria after Pentecost there came a certain honourable man of Pairmänchingen Merching (elsewhere Bayrmünching) in the diocese of Augsburg., who brought a complete mill made of wood; of which this was the cause…
In the year of the Lord 1410 on the third feria of the week of Pentecost there arrived a certain honourable man worthy of belief, with one other, bringing iron stocks, which had held him bound in the city of Regensburg in the monastery of Saint Magnus for the space of 18 weeks. f. 64v For the provost of the same monastery, of whom this man of whom we speak was a tenant, shut him up captive and bound with the above-named stocks in the darkness of a prison. For the aforesaid tenant had for the time rights of cultivation over a certain fief; of which when the said provost, corrupted by another's gifts intervening, had robbed him, justice being set behind, he gave the fief to another to cultivate. Nonetheless fearing lest he who had suffered the injury should rise up against him, he received him, as has been said before, to be guarded…
In the year as above on the third feria before the feast of Corpus Christi there came a certain honourable man of Pfaffenhofen The name of several places in Bavaria. bringing with him a male of three years, who one day at the hour of noon went out of the house alone and arrived at the water-filled ditch surrounding the aforesaid town…
In the year as above on the second Sunday after Pentecost there came two persons joined in matrimony of Sandertzdorff Sandersdorf in the Upper Palatinate., carrying with them the little girl of about 6 years whom they had begotten…
In the year as above on the day of St. Vitus there came a certain honourable man of the town of Freimd Freindorf near Deggendorf in Lower Bavaria? before the Bohemian forest; who, led to judgment, accused by certain persons for debts… f. 65
In the year as above on the morrow of the Visitation of the glorious Virgin there came a certain honourable matron with her husband of Anglach, three miles below the city of Regensburg, carrying with her a child not yet a year old… f. 65 v
In the year of the Lord m.cccc.x. on the Sabbath before the feast of St. Matthew there came from Matran, with two others, a certain honourable matron, bringing with her her daughter, a girl of 16 years, who lying in bed 18 weeks a paralytic… f. 66
In the year as above on the day of St. Maurice there came a certain youth of good disposition, who in Thuringia, with one other, on a certain fortress called Wendelstain, for 14 days in a tower, was held captive shut up in the stocks…
In the year as above there came a certain baker of Öselperg Eselberg?, who one day in lifting a two-horse wagon imprudently laboured beyond his strength…
year 1411, In the year of the Lord m°.cccc°.xi. in the fast of the four seasons there came a certain young man from the parts of Italy, who in the city of Sibidat [The city Forum Iulii, Cividale. Cf. the constitution of Frederick II given at Sibidatum in Forum Iulii in the year 1232; MG., Leges section IV, vol. II (1896), p. 211 – 13; cf. p. 210.] in Friaul cruelly bound … remained in captivity on account of the controversy which there then was among the supreme pontiffs…
In the same year on the day of the holy apostles Philip and James there came an honourable man, whose dwelling was two miles distant from the city of Verena (a c. V.) a Pern before correction. Verona.. He, by the consuls of the same city handed over to captivity to the death…
In the year of the Lord m°.cccc°.xi. on the vigil of the Ascension, at that time when a certain nobleman called Tietz of Ting rose up against the bishop of Eichstätt, a certain diocesan of whose, called Hanns Schaller of Herenten, the aforesaid tyrant attacked, together with the flock which he was pasturing in a meadow, binding him and bringing him bound to the fortress of Rüschenperg Now Reichenberg., four miles from Würzburg… f. 67
In the year as above on the fifth feria before Pentecost there came a certain honourable man from the mountains, who, led captive to the fortress of Landegk… f. 67 v
In the year as above on the vigil of Pentecost there came a certain honourable matron, with two others, of Thizzing near Kempten In Swabia., who, having suffered insanity of mind…
In the year as above within the octaves of Pentecost there came a certain man of Hantkling near Winshaim, who was held captive in the city of Geroltzhofen In Lower Franconia.…
In the year as above on the vigil of Holy Trinity there came two persons joined in matrimony of Lampertzhofen near Pergen Berg im Gau, in Upper Bavaria. bringing with them a male of 2 years, whom one day urine pressed, and yet it could have no exit… f. 68
In the same year on the vigil of St. Leonard there came a certain tenant of Hart near Weylach Ibid. with his two other brothers-in-law, arrested in court there by a certain Peter the miller… As day dawned, he rose more glad, commending himself more sincerely to St. Leon. he took to the road f. 68 v and entering the city of Schrobenhausen Ibid. he stood before the court, his adversary being present…
year 1412, In the year of the Lord m°.cccc.xij. on the vigil of Easter there came a certain young man from the city of Comentz from the province of Lausitzen Kamenz, a city of Upper Lusatia in Saxony., who in the parts of Bohemia, in the city of Reichenstain Berg-Reichenstein or Unter-Reichenstein at the Bohemian forest., detained for a certain money…
In the year as above on the Sabbath after the Ascension there came a certain honourable man from a certain village near Kempten, who, ruptured near the genitals…
In the year of the Lord and day as above there came a certain honourable man of the village which is called Werd Wörth. near the city of Lantzhüta, who when he had heard very many miracles narrated by the preacher… f. 69 For this simple fellow had a three-year-old child, whom one day he had lost…
On the same day as above there was present a certain honourable
man of Hallis, who for some time suffering a rupture near the genitals…
There came moreover on the same day a certain man of Eichstätt with his daughter, a girl of 14 years, who for about five years f. 69 v possessed by a demon…
In the same year on the fifth feria after Pentecost there came a certain honourable man from the city of Mittelburg in England [Rather Middelburg in Zeeland? For the monk of Fürstenfeld was perhaps little instructed about these distant regions.], reporting with testimony of faith how together with other merchants to the number of 48, himself intent on merchandise, sailing together through the seas, the servants of the king of Naples de Napels before correction. unexpectedly came upon them by ship, laying hostile hands on them, throwing some into the waters, killing others by inflicted wounds, selling others alive to pagan men. Finally seven of them, one of whom was this man of whom we speak, were led captive to the city of Naples Napels before correction., where bound with irons in a tower for a year and three months, in anguish, they were daily refreshed with bread and water of a fixed weight. But a certain monk of the order of Mendicants, who had them committed to him, one day handed them a file…
In the same year on the second feria of Pentecost there came a certain honourable man with his wife of Eichstätt, bringing a girl child begotten by them of 16 weeks, who, born abortive… f. 70
In the same year on the fifth feria of Pentecost there came a certain man of Laugingen Cf. p. 192, note 5., who touched by an archer…
In the year as above on the third feria after the feast of the Holy Trinity there came a certain man from captivity, in which for 9 months less two days he was most heavily in anguish. For he had lain in a certain fortress Rëwschenperg Cf. note 3., four miles distant from Würzburg Wiertzpurg added in the lower margin.…
In the same year on the day of Protus and Hyacinth there came a certain honourable man with his wife of Miesspach Miesbach, elsewhere Miesberg. near Mehring in Upper Bavaria?. Whose same wife, pestilence reigning, she herself struck lay down… f. 70v
In the same year on the vigil of St. Leonard there came an honourable man with his lawful wife of Trewtling Treuchtlingen in Middle Franconia?, carrying with them a two-year-old child, who one day near a mill beneath the wheel had fallen into the river…
In the year as above on the Sabbath after the Lord's Ascension there came a certain honourable matron of Schrobenhausen Cf. note 8., carrying with her a child, in whose bladder, when it had thirty days from birth, a little stone began to grow… f. 71
In the year and day as above there came a certain honourable man of Nuremberg carrying with him a girl child of 4 years, who, cruelly burned by fire…
year 1413, In the year of the Lord m°.cccc.xiij. there came a certain man of Stain Stein. near Nuremberg, who because of an iniquitous love of women was held captive to the death… f. 71 v Therefore by God's nod… and detained and bound for 15 weeks in the fortress of Plintenburg, with feet shut up in the stocks, he paid the penalties…
In the same year about the feast of Pentecost there came a certain matron, noble and honourable, from the fortress of Bäbenpurg, and while I stood next to the altar of St. L. she approached, reporting how, long since bound by a vow, she had visited St. L. in discharging it…
In the year as above on the third feria of Pentecost a certain honourable man with his wife came from Schmidmuüll [Schmidtmühlen in the Upper Palatinate, at which place the river Laudrach flows into the Vils.] bringing with them a child of four years, who one day having slipped into the river Laudrach… f. 72
On the same day there came a certain honourable man of Pyburch Biburg are places in Lower Bavaria, in Franconia, elsewhere. who about the beginning of Lent of the same year in a certain labour, straining himself beyond his strength, was forcing himself to lift a trunk; from which, ruptured near the genitals…
In the year as above on the vigil of Holy Trinity there was present a certain honourable man of Rüpprechtzell Ruppertszell not far from Inchenhofen. with three males, of whom one of 6 years, having slipped into a well of a height of 24 cubits… f. 72v
In the year of the Lord m°.cccc.xiij. on the day of St. Mary Magdalene there came two married persons of the village of Eppertzhofen Ebertshof in Lower Franconia? carrying with them a yearling male… f. 73
In the year of the Lord as above on the vigil of St. James there came a certain honourable man of the village of Weyting near Regensburg bringing with him a male of four years, upon whom one day a very great gate fell…
In the year as above on the vigil of the Assumption of the glorious Virgin there arrived two merchants of Austria from the city of Steyr In Upper Austria., who when about the feast of St. James they were approaching the city of Munich to visit the fair, withdrawing from the city of Hohenaw, f. 73v when they had already gone about three miles, were attacked by robbers, who robbing them led them bound with them into a certain thicket which a lake surrounds next to the fortress of Hamersperg…
In the year of the Lord as above on the day of St. Francis there came a certain nobleman of Lütz, a ministerial of the counts of Görtz In Istria., who, captured by the Venetians and in a certain fortress near the city of Venice, with feet compressed in the stocks…
In the year of the Lord as above after the first Sunday of the Lord's Advent there was present Ulrich the mason of Ainlingen Aindling not far from Inchenhofen., who one day wishing to repair a well at Aw near Röchling, — for the well was built of squared stones and great flints from the bottom upward, — into which the aforesaid Ulrich lowering himself by a rope, wishing to repair a certain pit below, therefore with a hammer incautiously moving a certain large stone at will, made the whole wall ruinous, which falling covered him lying at the bottom, and thus overwhelmed by about three hundred cartloads of stones, from the fourth feria until the Sabbath … he remained unharmed… f. 74
year 1414, In the year of the Lord m°.cccc°.xiiij. on the Sabbath before Reminiscere there came a certain mountaineer from the territory of the count of Ortenburg In Lower Bavaria., who on the next fifth feria before Shrovetide of the same year until the Sabbath, working on a certain mountain, a strong storm, winds and snows being stirred up, rushed vehemently upon him… f. 74v
In the year as above on Palm Sunday there came a certain honourable man from the market-town of Milbach next to Brixen Mühlbach near Brixen in Tyrol to the north., whom on the holy night of Pentecost, lying on his bed, three malefic robbers attacked… f. 75
In the year as above on the fourth feria of Easter there came Conrad the wheelwright of Taittingen Taiting in Upper Bavaria?, who when he lay most gravely sick…
In the year as above on the fourth feria after the octaves of Easter there was present a certain man, who when he had obtained safe-conduct, not fortifying himself against his adversaries, reckoned himself secure, giving faith to the promise. And since not all keep faith, he was likewise deceived by his enemies, who, feigning a peace which they by no means bore in their heart, took him and led him captive to the fortress of Tann next to the city of Trent… f. 75v
In the same year on the second feria after Laetare there came a certain man of Ettenhausen next to the fortress of Hächsenacker, who, captured by certain dependants who were adversaries of that nobleman of Hächsenacker, in reproach of his lord, and placed on a horse, was firmly bound to it, and travelling with him through a day's course, the horse being tired, they applied another, until they arrived at the village of Stain near Keishaym… f. 76
In the year [These things have been deleted by lines drawn through them. as above on the fourth feria after Judica came Henry the smith of Hägenhausen Hagenhausen in the Upper Palatinate? with his wife carrying with him a yearling child…]
In the year as above about Pentecost there came a certain nobleman of the fortress of Hohenperg, who, led captive to the fortress of Rew f. 76v schenperg Hohenberg, Reichenberg, names of many places.…
In the year as above on the Sunday after Margaret there came a certain matron of Äffingen Affing not far from Inchenhofen. with two children, one of whom on one occasion a spider attacked…
In the same year on the third feria after James there was present a certain honourable man of Haselpach Hasselbach, Haselbach, not far from the same. with a child of 3 years, who one day outside the house having collapsed into a marsh…
In the year as above on the morrow of the Nativity of Mary there arrived two uterine brothers from the market-town of Pillengriezz, of whom one was unjustly defamed with a certain girl, on account of which he was also captured…
In the year as above on the fifth feria after Lambert there came a certain honourable man of Nuremberg carrying two iron chains… f. 77
year 1415, In the year of the Lord m°.cccc.xv. on the Sabbath after the Ascension there came a certain youth of good disposition from Italy, a ministerial of the king [of] Naples, who in the city of Paris was held captive to the death…
In the year and day as above there came a certain honourable man of Pabenberga, who, led captive to the fortress of Waltpurg, lay shut up with bound feet, his adversaries wishing to squeeze him and extort money…
In the year and day as above there came a certain honourable man of Parr Paar not far from the same. bringing with him a child, who on one occasion perished by fire… f. 77v
In the year as above on the vigil of Pentecost there came a certain matron from the village of Offingen near Weylhaym with a child, who one day having collapsed into a tub full of lye…
In the year as above on the second feria after Pentecost there came a certain honourable woman from the village of Zell Zell am Speckgraben in Middle Franconia. next to the monastery of Rebdorff with a child, who on a certain Sunday ran together with other children wishing to go to the aforesaid monastery; and as they crossed the bridge of the channel…
In the same year on the third feria of Pentecost there came a certain man of Michelpach near Freyenstat, who, led bound to the fortress of Wisentaw in the mountains of Pabenbergg… f. 78
Afterward on the next fourth feria there came a certain honourable man of Amberga In the Upper Palatinate?, who so atrociously wounded a certain man…
On the same day there came a certain honourable man who for 10 f. 78v weeks was held captive by both feet in iron chains in the fortress of Stainach Steinach, the name of many places.…
On the vigil of Holy Trinity of the same year there was brought a child of the village of Northaim next to the city of Werdea Nordheim near Donauwörth., who one day drowned in the waters…
In the year as above on the day of St. Lucy there came a certain honourable man of Weyssenburga, who, innocently detained as a spy in the village of Müdach, with feet firmly shut in irons, constrained also by an iron chain, was handed over to the herald; who associated with him two most ferocious dogs, which guarding him at night…
There came moreover at that time a certain man of Guntzenhausen In Middle Franconia. next to the river Alimonia with a male; who when he had been ruptured…
About the feast of St. L. of the same year there came a certain
man of Sweinfurt Schweinfurt, a city of Lower Franconia., who, plundered of two horses, for 7 weeks followed the same men and could not get them back… f. 79
year 1416, In the year of the Lord m°.cccc°.xvj. on the vigil of the Lord's Annunciation there came a certain man from the parts of Istria from the city of Trieste by the sea; who one day with other players casting lots for a stake and at the same time quarrelling and slaughtering one another, he too was not present unscathed. For one having been killed…
In the same year on the second Sunday after the octaves of Easter there came an honourable matron of Hohenwart The name of a village in both Upper and Lower Bavaria. with a male, who on one occasion eating cheese was choked by it… f. 79v
On the Sabbath before the feast of the Ascension of the same year as above there came a certain honourable man of Haimhausen In Upper Bavaria. with a male of three years, who one day falling…
On the vigil of Pentecost in the year as above there came a certain hunter of Salzburg, who, when he had lain for a long time weighed down by bodily trouble…
There came moreover in the same year on the morrow of St. Alexius a certain young man of Tolltz Tölz in the same., who when he was going to Austria, detained on the way and as a spy led to the fortress of Schlosperg Schlossberg near Rosenheim in the same.…
In the year as above on the day of SS. Abdon and Sennen there came a certain merchant, with one other, of Prussia Preussen before correction. from the city of Gedantz Danzig., who, sailing over the sea with scarlet cloth toward Sicily, attacked by the pagan enemies of Christ and led captive into paganism to the city of Malach of the kingdom of Granada Malaga, then a city of the kingdom of Granada in Spain., where atrociously bound by neck and hands… f. 80
On the third feria of the second Sunday of the Lord's Advent in the year as above there came four Italians, whose dwelling was near the city of Venice, and they were held captive in the city of Vicenza…
year 1417, In the year of the Lord m°.cccc.xvij. on the sixth feria before Invoca〈vi〉t there came a certain nobleman, a ministerial of the lord Duke Louis † 1447., who, accused before the prince duke by certain of his rivals, on account of which he lay captive for 9 weeks with feet shut in the stocks in the tower of Höchstädt… f. 80v
In the same year on the Sabbath after the Ascension there came a certain honourable man of Perchingen Berching in Middle Franconia. with a male of 9 years…
At that time there came a certain matron of Gmünd, who one day yawned and thereafter for about a whole year went about with open mouth…
On the day and year as above there came a woman of Lempertzhausen Lampertshausen in Upper Bavaria. with a child of two years, who one day having collapsed into the river Ylm…
At the time as above there came a certain honourable man of Lantzhüta with a male of seven years, who one day fell into a sand-pit…
In the year as above there came a certain man of Tanner, who when he had been at the fair at Dorffen and was now returning home, still being on the road, was captured and near Geysenhofen Tanner or Thanner, Dorfen and Geisenhofen, in the same. led into a certain solitary courtyard… f. 81
On the holy day of Pentecost in the year as above there came a certain honourable man of Kempten with a male of 3 years, who one day fell on his face upon a spindle and was lethally hurt…
In the year as above within the octaves of Pentecost there came a certain honourable man of Ulm…
There came moreover in the same year on the day of St. Bernard a certain man of Lantzhüta, who on account of a certain money captured at the market-town of Felden, bound in the feet…
Moreover on the day of St. Marcellus of the same year there came a certain man from the parts of Italy from the city of Vicenza, who one day fell from a height of 24 cubits upon the ground… f. 81v
Afterward not long before the feast of St. Matthew there came a certain honourable matron of Ulm bringing with her an iron image for a certain maiden, who for 16 weeks had been troubled by most grievous infirmities…
On the Sunday before the feast of St. Matthew there came a certain rustic of Perg, to whom his wife had borne an abortive child…
A certain woman came on the day of Cosmas and Damian of the same year from Krumbach, whose two-year-old child one day having slipped into a marsh… f. 82
year 1418, In the year of Christ the Lord m°.cccc.xviij. on the Sabbath before Judica there came a certain woman of Augsburg, who one night rising thirsty from her bed drank from a certain jar, not having first made the sign of the cross; therefore attacked by the enemy she was very much vexed…
On the Sabbath after the Ascension of the same year as above there came a certain honourable man of Tegernsee In the same. with a child of 3 years…
There came moreover on the same day a certain ironworker of Rieden near Adeltzhausen with a child, who came out of its mother's womb dead…
There was present also at the same time a certain man of Schefftler Schelftlarn in the same., who, burned by fire…
In the same year on the second feria of the week of Pentecost there came a certain man of Dingolfingen Dingolfing in Lower Bavaria. having a child crippled in hands and feet… f. 82v
On the same day there came a certain honourable man of Augsburg, whose child having collapsed into the river Lech…
On the day as above there came a certain young man of Erdinga Erding in Upper Bavaria., who touched by Anthony's fire … lay in bed…
On the Sunday within the octaves of Corpus Christi there came a certain man of Ahelspach Ailsbach in Upper Franconia?, who on account of a homicide committed, captive to the death…
In the year as above on the day of Praxedis the virgin there came f. 83 a certain miller with his wife of Ahawsen from Raetia Auhausen near Wassertrüdingen in Middle Franconia on the river Wörnitz. with a child of 3 years, who one day walking about without a guard near the river Werntz and having slipped into it… The father too, adding to this, made a vow to the Blessed Virgin of Lautenbach [Lauterbach in the diocese of Strasbourg, whose church dedicated to the Blessed Virgin Mary had been built in the year 1320.] with a weight of wax, as much as the child weighed…
In the year as above on the third feria after Dionysius there came a certain bath-keeper with his wife of Ysprugg Innsbruck in Tyrol. bringing with them a child of 4 years, who one day having gone out of the city with other children, on the bridge of the river In, two wagons of hay passing at that time over the same bridge, to which the child did not know to give way, pushed by one fell into the river…
In the year as above on the day of St. Leonhard there came a certain honourable man of Waydhofen Not far from Inchenhofen. with a child of 3 years, who having a stone in the bladder… f. 83v
On the same day also there was present a certain man of Castell The name of a village in Upper Bavaria and in the Upper Palatinate. with a child of 4 years, who also having a stone…
year 1419, In the year of the Lord m°.cccc.xix. on the day of St. Maurus there came a certain honourable man of Schwaben The name of a village in both Upper and Lower Bavaria. with a male of 12 years, who for five years having suffered a rupture…
On the Sunday Invocavit of the same year there came a certain man of Clausen near Trent Klausen, a city in Tyrol?, whom the bishop there deprived of a certain vineyard…
On the second feria of Easter there came an honourable man of Regensburg with a child of 4 years, who one day having collapsed into a marsh…
On the third feria of Easter in the year as above there came a certain man sent with an iron shackle from a certain citizen of Dinckelspüchel Cf. p. 190, note 3., who on account of a homicide committed… f. 84
On the fourth feria of Easter there came two Italians, who in a certain war, captured in the city of Venice, were held firmly shut up…
On the holy day of Pentecost of the same year as above there came a certain man of Pabenberga, who one day going on pilgrimage to the Sacred Blood in Saxony That is, to the monastery of Saint Giles at Brunswick, on which cf. BHL. 4157?, returning home, captured on the road…
On the same day there was brought a child of Regensburg, who for two hours lay lifeless…
On the third feria of Pentecost of the same year as above there came with her daughter of 12 years a certain matron of Eichstätt, whose shin a spindle piercing through…
In the year as above on the day of St. Margaret there came two brothers with their sister, who both were led captive to the fortress of Staffenperg, three miles from Strasbourg, and shut up in a tower f. 84v … and compelled to pay 40 Hungarian florins…
In the same year on the vigil of St. Michael there came a certain young man from the village of Öffingen near Güntzpurg Offingen in Swabia., who one day cutting hay was captured by certain evildoers…
On the vigil of Thomas in the same year as above there came a certain nun of Regensburg, by name Katherina Angelbergeriñ, who, crippled in the joints of her fingers, had her hands balled up…
year 1420, In the year of the Lord m°.cccc°.xx. on the second feria after Pentecost there came an honourable man of Augsburg with a child, into whose ear on one occasion a worm having entered… f. 85
There was present meanwhile at the same time a certain man of Tann with a child of 6 years, who sick to the death…
year 1421, In the year of the Lord m°.cccc.xxi. on the vigil of the Ascension there came a certain priest, a scribe of the diocese of Constance, on whom a certain nobleman laying violent hands led him captive to the fortress of Walpurg near Ravenna (p. R.) added afterward in smaller letters. Rather Waldburg in Württemberg near Ravensburg?…
In the same year, a great war reigning among the princes of Bavaria, of whom the most cruel was Duke Louis, son of Duke Stephen, destroyer of monasteries and oppressor of the poor Cf. S. Riezler, Geschichte Baierns, vol. III, p. 244., he carried on unwonted disputes against seven other princes. For on both sides very many evils were done, injustice dominating. In these times therefore there came Chüntz Grepner of Kumetzhofen, who in those same wars, detained by the army of the dukes of Munich and led to the fortress of Odeltzhausen Odelzhausen in Upper Bavaria.…
In the same times on the day of Apollinaris the martyr there came a certain man of Püch, a servant of Duke Louis, who, captured by the army of the lords of Öttingen Otting in Swabia., was led to the city of Wemdingen Wemding in the same.…
In the year as above about the feast of the Nativity of Mary there came an honourable man of Kempten, whose wife, as he reported, on the day of the Conception of Mary bore a child and thereafter, deprived of the use of her tongue… f. 85v
After the feast of the Nativity of Mary on the fourth feria of the same year as above there came Conrad, steward of Inchenhausen Cf. p. 192, note 2., having a male of six years who, unknown to his parents, had a stone in the bladder…
On the day of St. Lambert in the year as above there came a certain matron of Lechzgmünd Lechsend, Lechsgmünd in Swabia. with a male under two years, with whom one day f. 86 rowing across the Danube in a skiff they suffered shipwreck…
In the same year also on the day of St. Remigius there came
a certain priest, Nicholas by name, early-mass priest of Aychach, who by a certain nobleman Adeltzhauser led captive to the fortress of Weygkershofen Ober- or Unter-Weickertshofen in Upper Bavaria.…
year 1422, In the year of the Lord m°.cccc.xxij. on the Sabbath before Judica in Lent there came a certain matron of Küebach Cf. p. 185, note 2. with her mother carrying a child not yet a year old…
On the second Sunday after the feast of Easter in the year as above there came two men, one of Schiemperg near Sielenpach Cf. p. 194, note 9., the other of Egenpurg Egenburg, Egenhof in Upper Bavaria., who, captured by a certain ministerial of the lords of Munich, called Haintz von Ketz Kötz in Swabia., and led bound to the fortress of Egenhofen…
On the Sabbath after the Lord's Ascension of the same year there came Pfaffentzeller of Ainlingen Cf. p. 196, note 5., who by the servants of Duke William of Munich † 1435. was led captive to the town of Fridwerg Friedberg near Augsburg.… f. 86v
On the vigil of Pentecost in the same year there came a certain honourable man from the city of Camentaw, 12 miles from the city of Prague; which city when on one occasion the Hussites had surrounded, burning very many houses outside the city and the whole suburb with the men, they plundered the goods…
There came moreover at these times on the vigil of Holy Trinity a certain widow matron of Weydorff near Petems reporting how at the time when the dukes Ernest † 1438. and Henry † 1450. were waging wars against Duke Louis of Bavaria, f. 87 the enemies had set fire to the aforesaid village…
In the year as above there came a noble and well-born woman, the wife of John Gumpenperger of Röchlingen Reichling in Upper Bavaria., asserting with testimony of faith that, when she was in her fortress of Schernegk Scherneck not far from Inchenhofen., it happened that the army of the above-named princes of Munich passed by toward the town of Fridberg, and because they did not allow rather desinebant. to plunder whomever they could…
After this on the day of SS. Cosmas and Damian there came an honourable man of Pibrach Biberach in Württemberg? with his married daughter, who one night going out of the house, attacked by the enemy, was made mad…
Then on the vigil of St. Michael there came a certain man of Rabenhausen next to Memmingen In Swabia., detained by a certain nobleman of Aychelperg and led captive to the fortress of Schönegk…
Moreover on the vigil of St. Leon. f. 87v there came an honourable woman of Meylenhofen with a child, who on a certain day fell from a tower…
On the same day there came a certain honourable man of Tülgen near Rain with a two-year-old child, who one day having a fall…
year 1423, In the year of the Lord m°.cccc.xxiij. on the day of St. Matthias the apostle there came a certain man of Nuremberg, who, atrociously wounded in one leg…
On the Sabbath after the octaves of Easter in the same year as above there came seven Italians, of whom four were from the city of Felters Feltria (Feltre), a city in Venetian dominion.; of whom one, called Antonio, captured by the Venetians, was led to a certain castle called Geit … f. 88 The fifth, from the village of Grin, three miles from the aforesaid city of Felters, had 5 days in captivity… The first of these knew a little German and Latin, the others nothing at all…
On the fifth feria before the feast of St. George there came Conrad Ostermair of Munich, whom Hermann Schlarch, a ministerial of Duke William, had led captive to the fortress of Egenhofen…
After the Ascension of the Lord on the next Sabbath there came an honourable man of Amperg, whose wife had borne a dead child…
Thereafter on the day of St. Agapitus there came a certain man of great age of Monberg called Eberhard Äeletzhofer, who, captured by a certain Partzenfal Schilchwatz, castellan at Monberg, and pressed … f. 88v And I, Brother Ulrich Riblinger, released him with a knife from it (that is, from the iron chain), and released he gave thanks to God and St. Leonard. (the writer Ulrich Riblinger)
On the sixth feria after the Nativity of the glorious Virgin there came two men-at-arms, Ulrich Endorffer of Mendorff and John Schmütz, who reported how at the time of the war of the princes of Bavaria, with two other ministerials of Duke Louis, namely Louis of Hütten and his servant, they had done business on the part of the already mentioned duke, and when, the princes having come to an agreement, the aforenamed four could not obtain from Duke Louis the solarium rather salarium. owed to them, they rose up against the duke, invading his land, and taken with plunder they were led to the city of Rain… And so in their tribulations they cried to the Lord, made vows to go on pilgrimage to the Sacred Blood in Saxony Cf. above, p. 198, note 9., to the Blessed Virgin at Pogen Bogenberg near Bogen in Lower Bavaria. and to St. L. at Incheñ … f. 89 The divine mercy was present to them and through the merits of St. L. one of them, called Hanns Schmütz, found a stick next to himself, with which he loosed the chains…
On the vigil of St. Andrew in the year as above there came a certain man from the city of Wunsigel Wunsiedel in Upper Franconia? carrying with him a three-year-old little boy, whom, his mother having died, he had entrusted to a nurse. She one day leaving the boy alone went out of the house, there standing in the house a jar full of water, into which the boy fell and was drowned… When the boy's father learned this … he urgently asked health for the boy, promising to carry him on his shoulders to the Blessed Virgin at Lautenbach Cf. above, p. 198, note 2. and at Pogen and to St. L. at Incheñ…
Afterward on the morrow of St. Elogius That is, Eligius. the bishop there came three drivers or carters of Altdorff, companions of two others, who earlier on the vigil of St. Martin of the same year had arrived and had disclosed the benefits rendered to them through St. L. With whom these two also had likewise been captured on the part of Duke John of Amberg John III († 1425)., and they were led captive to the fortress of Dyebach In Middle or Lower Franconia., having first been robbed of their horses, 27 in number…
year 1424, In the year of the Lord m°.cccc.xxiiij. on the second feria of Easter there came a certain honourable man, with one other, of Holtzhaim near Laugingen Holzheim, Lauingen, in Swabia near Dillingen., who reported before many pilgrims who were then present, how in the Lenten time he himself with three others was labouring in a well; and when he alone was in the well, the wall fell… f. 89v
In the same year on the day of St. John before the Latin Gate there came a certain matron of Schnaitpach near Purgaw Schnuttenbach near Burgau in Swabia?; who on one occasion, unable to turn aside, struck by a running horse…
On the third feria of Pentecost in the year as above there came a certain honourable woman of Munich with a child, who one day fell into a certain cellar …f. 90
year 1425, In the year of the Lord m°.cccc.xxv. on the vigil of the Finding of the Holy Cross there came, with two others, a certain honourable man of Passan sic for Passau; cf. above, p. 192, note 3., who at the time when the king of Hungary was waging wars against the Venetians, detained by the same king's servants…
In the year as above on the Sabbath after the Ascension of the Lord there came Anna Hackerin of Schorndorff near Gmünd, who, innocently seized, was shut up in chains… f. 90v
On the same day there came a certain honourable man of Ingolstadt, who, captive in a certain fortress…
In the year as above on the morrow of St. Bernard there came Hanns Leonhard of Wemdingen with both his parents and certain kinsmen, whom a certain tyrant, called Raminger, had kept captive in the Öttingertall, demanding that money be given him… He (that wretch) in his anguish invoking the Blessed Virgin and the glorious confessor St. L. promised to the glorious Virgin at the New Cell Now Neustift near Brixen in Tyrol. to bring as great a weight of wax as he himself could weigh in his own person…
There came moreover on the vigil of St. L. a certain craftsman Peter the spur-maker serator before correction. of Lantzhüta, who was held captive to the death in the city of Dingolfingen… f. 91
year 1426, In the year of the Lord m°.cccc°.xxvj. on the sixth feria after the Ascension there came an honourable man with his wife of Tann near Erdingen Thann, Erding, in Upper Bavaria., who, pregnant, on one occasion lying in sickness…
On the third feria after Pentecost there came an honourable man from the market-town of Riedan, two miles from Amberga Rieden, Amberg, in the Upper Palatinate., who captured…
Then on the next Sabbath there came an honourable matron of Illmünster with a girl of 6 years, who one day falling into a pool…
In the same year on the third feria after Callistus there arrived two merchants, namely Martin of Kirchpach Kirchbach in Lower Bavaria. and John Mezzerer Mezzrer before correction, as it seems. of Ebern In Lower Franconia., who, captured together by a certain tyrant, to the fortress of Reiffenperg Reiffenberg in the Upper Palatinate and in Upper Franconia. … f. 91v Therefore, their pains being multiplied, these two, vehemently terrified … cried aloud to heaven, with great urgency they besought the glorious Virgin Mother of God and St. L. and St. Leopold…
Then on the fifth feria after the feast of the 11 thousand virgins there came Simon Schernekker of Regensburg, who, captured by the Venetians and in the fortress of Rufreit with both thumbs bound by one cord… f. 92
On the same day there came a certain Italian, called Hanns of Kam, who, captured by a certain nobleman the lord Allerget of Rufeit and led to the fortress of Noming…
After this on the vigil of St. L. there came Hans Perger of Warnsfeld, who on one occasion, unmindful of discretion, laboured beyond his strength and ruptured near the genitals…
In the year as above on the day of St. Barbara there came Hanns Stenglin of Langensee, who, led captive to the fortress of Newenravenspurg Langensee and Neuravensberg in Württemberg.… f. 92v
year 1427, In the year of the Lord m°.cccc.xxvij°. on the morrow of St. Blaise there came Conrad Huttaus of Augsburg with a scholar, who, ruptured near the genitals on both sides…
In the same year on the fourth feria after Septuagesima Sunday there came Peter the pedlar from the city of Putspach Busbach in Upper Franconia? with his wife, who reported how almost ten years ago they went on pilgrimage together to St. James, and when they were returning home, still being on the road, the woman, the light of one of her eyes being extinguished, was wholly blinded…
In the year as above on the fourth feria of Holy Week there came Nicholas Prütsel of Oberstenfeld near Haylprunn In Württemberg., who, detained by certain persons and led through a day and a night toward the fortress of Purbswab… f. 93
In the same year on the second feria of Easter there came Hanns Aledorff, who by a certain man called Hanns of Stadio
a knight, captured and in the fortress of Zwifeltaw Zweiflau in the Upper Palatinate?, compressed by a cord, was laid in a tower…
After this on the third feria of Easter there came with his wife Fritz Romunck of Pirckaych near Hiltpolstain Birkach and Hiltpolstein in the same., carrying with them two little boys…
On the next Sunday after the Lord's Ascension of the same year as above there came Fritz Lang of Winspach Windsbach in Middle Franconia., who, captured by a certain nobleman called Rab of Newenfels next to the Ottenwald… f. 93v
On the sixth feria after the octaves of the Ascension there came Hanns Langendorff of Langendorff near Trümperg, five miles from Würzburg, who, led captive to the fortress of Poppenhausen Langendorf, Trimberg, Poppenhausen, in Lower Franconia.…
On the third feria of Pentecost there came the wife of Ulrich the hunter of Neuburg with a child of three years, who having a rupture near the genitals…
About the feast of Corpus Christi in the year as above there came Elizabeth Latkircherin of Mittenwald In Upper Bavaria., who on one occasion, returning home from the Roman court, on the Kuntersweg road next to Busana Bozen in Tyrol? Cf. above, p. 190, note 1., pushed by a pack-horse fell from the summit of the mountain… f. 94 She was brought to the city of Busana, where, placed in the hospital…
Then on the vigil of St. John the Baptist there came Conrad the cobbler of Tülgen near Rain, whose wife one day, spinning and holding a needle between her lips, a cough attacked…
In the year as above on the morrow of the Visitation of the glorious Virgin there came Hanns Pair of Dantzg in Prewssen Danzig., who on one occasion with about 40 other men was sailing in the salt lake, and an unforeseen storm coming upon them they suffered shipwreck and all perished, only three excepted, of whom he himself by God's grace was one… f 94 In like form and in the same way he put forth a vow to the glorious Virgin at the Hermits Einsiedeln. and to the Sacred Blood Cf. above, p. 198, note 9., and soon…
In the year as above on the vigil of Cosmas and Damian there came Peter Tewfel of Dillingen reporting how his wife had borne a child…
In the same year on the Sunday after the feast of St. Dionysius there came Nicholas Osterman with his wife from Styria, of Krumbach Near Eibiswald., who, captured by the Hussites…
Afterward on the vigil of St. L. there came a certain woman of Klainperkhofen near Alltenmünster Kleinberghofen, Altomünster, not far from Inchenhofen. with her daughter, who, bereft of sight… f. 95
year 1428. In the year of the Lord m°.cccc.xxviij. there came Erhard Galauffer of Dachaw next to the Bohemian forest Cf. above, p. 188, note 8., who on one occasion, innocently captured in the New City at Weyden…
In the same year on the feast of St. Valentine there came Hans Swertferger of Wurms Worms., who, captured in the dominion of the duke of Lorraine, in the fortress of Sirgg was placed in a tower, where he had seven Italian companions of tribulation and anguish, who all died, he alone being left…
In the same year on the Sabbath before Oculi Sunday there came the wife of Frederick the smith of Ainlingen, who, ruptured near the genitals… f. 95v
After this on Palm Sunday there came Nicholas Schrüfer of Püch near Rötenburg an der Tauber Buch am Wald and Rothenburg an der Tauber, in Middle Franconia., who was captured with 8 others by the lord Hornegger and in the fortress of Jagsperg Jagstberg in Württemberg, not so far from Rothenburg. shut up in the stocks with others, who were enemies of the aforesaid lord, but he alone was innocent…
On the third feria of Easter there came Grabfelder of Ingolstadt, who reported about his girl child of 6 years… f. 96
On the fourth feria of Easter of the same year as above there came a certain woman of Abensperg In Lower Bavaria., the daughter-in-law of Lienhard the butcher there, reporting how, crippled in her legs…
On the Sunday after the octaves of Easter there came an honourable man of Egra having a sick male…
In the year as above on the first Sunday after the octaves of Easter there came an honourable woman of Franconia with very many in her company, carrying a candle which went around the monastery of St. L. in a circle, which candle another matron, called Preunin, of Geroltzhofen near Sweinfurt Gerolzhofen, Schweinfurt, in Lower Franconia. had sent to St. Leon. for this, that for three continuous years struck with paralysis in one side and leg… f. 96v
Thereafter on the second feria of Pentecost there came Katherina Gräfin of Langenmosen In Upper Bavaria. with a male of 10 years, who for three continuous years carrying a stone in the bladder…
There came also on the same day a certain woman of Pützenhofen next to Taitingen Taiting in the same?, with a girl child of four years, who also bearing a stone within her…
On the third feria of Pentecost of the same year as above there came a certain man of Gratz from Styria, who for twenty years, weighed down by the burden of sins, appeared horrible in the sight of God and the saints… (Warned by St. Leonard in a vision, the man turns to a better life; the saint bidding him visit his church and there confess his sins, he sets out on his way) f. 97 … and he came to St. L. in the mountains, thinking that this was the place shown to him before, and arranging with diligence on the morrow to be cleansed of his sins, there came to him a certain voice, as he fell asleep, saying: "You must come to Inchenhofen and there confess." Waking, he went away from there and going further came to Pinnenpiburg Binabiburg in Lower Bavaria., three miles below Lantzhüta, and approaching the parish priest there, he asked for the road that would lead him to Tinggenhofen; to whom the parish priest, since he did not know such a name and place, said he knew a place which was called Incheñ, f. 97v where St. Leon. was flashing gloriously with miracles. Hearing this, greatly rejoicing, he ordered the name of the place to be written for him on a slip, and he came as far as Freising; where, God disposing, he joined himself to very many others going on pilgrimage here to St. L…
In the year as above, namely 28, on the second feria after the feast of Corpus Christi there came Peter Rös of Freyburg from the province of Nücht, who, captured by a certain lord called Count Ötinger of Hochenzoller, was led to the fortress of Hochenruppf, three miles from the city of Colmarn… He added also an invocation of the glorious Virgin, promising to visit her thresholds at the Hermits…
In the same year on the fifth feria after the feast of St. Vitus there came Märkel Kayser of Messingen near Rëutlingen Mössingen not far from Reutlingen in Württemberg., who on the great sixth feria of Parasceve after noon, having gone out for relaxation with his parish priest to catch hares, and when he was already stretching out snares in a dense place, made insane, was possessed by four demons, of whom the first was called Landat Lautenschlaher, the second Chreutli, the third Gaissli, the fourth Lesterli… Moreover after very many afflictions on one occasion, inspired, he thought of the glorious Virgin and St. L., to whom he silently devoted himself, promising to go on pilgrimage with the iron chain, as he was held captive, to the Blessed Virgin of Granisapum Cf. above, p. 188, note 1. and at the Hermits and to St. L… f. 98
On the vigil of St. Leon. there came Andrew Viofalt of Hochenburg from the Athesis, who, led captive to the city of Milan … and he went across carrying the iron on his foot until he arrived at the Blessed Virgin at the Hermits, and from there as far as here to St. L… f. 98v
On the same day there came Hanns Kayser of Gundelstorff Gundelsdorf not far from Inchenhofen. with his wife bringing a child not yet a year old, who for a quarter of a year, bereft of the light of the eyes…
Moreover on the very day of St. L. there came Eigtz [A word difficult to read. John Caramuel in cod. Monacensis latinus 26509, p. 92 (on which below, p. 207) interpreted it as Aegidius, and after him the compiler of the Synopsis of the miracles published in 1659, p. 172 (cf. below, p. 208).] Seger of Herrentam Herrnthann in Lower Bavaria. next to the river Alimonia, who for 16 years sick with a rupture of the genitals…
There came also on the same day a certain Berthold of Pabenberga, having suffered the same infirmity …f. 99
Then in the same year on the Sabbath after the feast of Lucy there came Chüntz Aug. of Munich, who, captured by the Hussites, was led to the fortress of Restain…
year 1429, In the year of the Lord m°.cccc°.xxix. on the third feria after Laetare there came Heinrich Segenschmit, a furrier of Novum Forum Neumarkt in Upper Bavaria or in the Upper Palatinate?, who, captured by the Hussites…
In the year as above on the second feria after Tiburtius there came Katherina Payrin of Künigsperg Königsberg, the name of several places also in Bavaria., who, bent in hands and feet… f. 99v Moreover incurring very many expenses for obtaining health she paid out to physicians in the cities of Nuremberg and Bamberg about 36 pounds…
In the same year on the Sabbath after the Ascension of the Lord there came Hanns Lang of Memmingen In Swabia., upon whom a wagon of wood had fallen… f. 100
On the same day there came Anna the weaver of Altdorff near Lantzhüta with her daughter, who, possessed by three demons…
There came moreover on the same day Peter VII of Hausen near Rotenburg with a male of 11 years, who on a certain day having slipped into a well was drowned…
In the year as above on the third feria of Pentecost there came a certain honourable man of Augsburg with a child, who on one occasion, pressed by a violent cough… f. 100v
On the Sabbath after Pentecost in the year as above there came Agnes Anderlin of Holtz from the parish of Scheyrn Scheyern in Upper Bavaria. with a girl child of 8 years, which child, by the falling sickness … shaken…
On the day of Holy Trinity in the year as above there came Hanns Riedermüller from the parish of Illmünster, who, ruptured near the genitals…
After this on the day of St. James of the same year there came Stöberl the cobbler of Gaultzhofen Gaulshofen in the same., who in the field of the Lech on the Sabbath before the feast of James was raking hay with the others; there came also an unforeseen storm compelling all to go away, and as they were crossing, he with his wife and very many others, touched by lightning … he himself fell… f. 101
In the year as above on the day of St. Peter's Chains there came Margaret, the lawful wife of Peter the pedlar of Wurtzach In Upper Bavaria., whom her husband, a most wicked adulterer … held shut up in his own custody. Moreover defaming her of madness, offering gifts to the bishop of Würzburg, he obtained permission to shut her up, walled in, for perpetual times…
In the year as above on the Sabbath after the feast of St. Michael there came Peter Sandaer of Pfershem Pfersee? near Augsburg, to whom his wife had borne an abortive child… f. 101v
In the same year on the day of St. Callistus there came Hanns Wirt of Madaw near Schärdingen Schärding in Lower Bavaria?, who by
a certain nobleman, lord of the same village, captured…
Moreover on the vigil of St. L. of the same year there came Hans Senft of Tiespeck tiespach before correction., who in the New City Diesbeck, Neustadt an der Aisch, in Middle Franconia. with bound feet was held captive in the herald's house…
There came moreover on the third feria after the feast of St. Leon. Brother Ulrich of Meran, who, captured in the kingdom of Püllen Poland?, bound by a cord, was placed in a tower in the fortress of Cotilian… f. 102
Afterward on the Sabbath day after the feast of St. L. there came Üll Reidaxt of Adeltzhausen near Reigertzhofen Adelshausen, Reichertshofen, in Upper Bavaria, south of Ingolstadt. with a male of 8 years, whom on the fourth feria next preceding they had lost…
After the feast of St. Elizabeth on the second feria of the same year as above there came Stephen the butcher of Holenpach near Newburga Hollenbach, Neuburg, in Swabia., whose wife, as he reported, labouring in childbirth… f. 102v
year 1430, In the year of the Lord m°.cccc.xxx. on the fourth feria after the Circumcision of the Lord there came two Italians from the province of Visitein, wholly ignorant of the German language, with whom two others from Lantzhüta of our German language kept company, one of whom had knowledge of the Italian tongue, who was the interpreter of the aforesaid two. For they reported the benefits of God bestowed on them through the merits of St. L. One of them lay captive…
In the year as above on the third feria at Shrovetide there came a certain honourable man of Regensburg, having a daughter, who lying in childbed on one occasion… f. 103
Then on the third feria after Reminiscere Sunday there came Haintz Friessen of Nidermässingen Niedermässing in Middle Franconia., who together with about 12 others of his neighbours captured…
After this on the second feria of Easter there came Ulrich Dietel of Winden near Geysenfeld Winden am Aign in Upper Bavaria., whose child, as he reported, being under a year, in the bath breathed out its spirit…
On the fourth feria of Easter of the same year there came Hanns Reppł Reppłm before correction., bath-keeper of Gmünd, who, crippled in hands and feet… f. 103v
On the Sabbath after the Lord's Ascension in the year as above there came an honourable man of Grefelingen Grafling in Lower Bavaria? with a male of 14 years, who for four years shaken by the falling sickness…
On the same day there came Chüntz Ellinger of Weichering In Swabia. with a child, who, when it did not yet have 6 weeks from birth, placed on a table fell upon the pavement…
On the same day there came a certain man of Hertzhausen with a male of four years, who for eight days was accustomed only to urinate blood drop by drop… f. 104
In the year as above on the second feria of Pentecost there came Haintz the bath-keeper of Tegernsee with a male of 7 years, who had had a deadly fall…
On the same day there came Ulrich Hütter of Walggertzhofen Walkertshofen in Upper or Lower Bavaria, or in Swabia?, whose child, dearer to him among six others, falling sick came to its end…
On the third feria of Pentecost of the same year there came Andrew Soeler of Ohenhofen near the city of Hasfurt, who, captured in the same city… For he had promised to bring to the Blessed Virgin Mary at Hirschein one bolt, and the other to St. Leon. at Inchen…
On the Sabbath after Pentecost in the year as above there came Ulrich Vitel of Oberkochen In Württemberg., who, bereft of sight… f. 104v
On the same day there came a certain honourable matron of Mospurga Moosburg in Upper Bavaria., who one night placed her suckling child between herself and her husband in bed…
After this on the day of St. Alexius in the year as above there came George the smith of Reuersweil next to the monastery of the order of St. Bernard called Cappell [In the diocese of Constance, not so far from Einsiedeln, nor so near. On which cf. L. Janauschek, Originum Cisterciensium vol. I, p. 184.] at the Blessed Virgin at the Hermits, carrying with him a three-year-old male … f. 105 There was present meanwhile the abbot of the aforesaid monastery of Castell Rather Cappell.…
In the year of the Lord as above on the fifth feria after the feast of St. Gallus there came Hanns Öler of Augsburg, who for the favour of Duke Henry captured by the knight Arnold of Chamer Kammer in Upper Bavaria?…
In the year as above on the morrow of St. Leonard there came Haintz Kesselmayr of Giengen In Württemberg. with a child of one year, who on one occasion holding an iron nail in his hand put it in his mouth and swallowed it… f. 105v
year 1431, In the year of the Lord m°cccc°xxxj°. on the fourth feria of Easter there came Schäufer of Schnelmansgräut Schnellmannskreit not far from Inchenhofen. with a child of two years, who having suffered a rupture near the genitals…
On the same day there came Haindel Geruth of Wertungen Wertingen in Swabia. with a male of 6 years, mute from his mother's womb…
Then on the fifth feria of Easter of the same year there came Hanns Schlosser of Pratenhain Breitenhain in Württemberg?, who in a certain forest, with thumbs bound by a cord, was held captive tied to a certain tree…
After this in the same year on the first Sunday after the octaves of Easter there came Hermanin Ebirch of Augsburg, f. 106 who for 20 years deprived of the light in one of her eyes…
On the Sabbath after the Ascension of the Lord there came Härttel of Grüb aus Dorffnerpfarr from the parish of Dorffen Grüb near Altdorf in Middle Franconia., whom together with his wife a certain malevolent stepmother of his wife had poisoned…
On the same day there came Hanns Schub of Lauch near Kapfenberg, who, captured in the expedition of the lords of Lorraine, led to the city of Metz…
In the year as above on the sixth feria before the feast of Pentecost there came a certain honourable man of Franconia from f. 106v the village of Maisenpüch near the city of Haidsuelt Massenbuch not so far from Heidenfeld in Lower Franconia., bringing with him a child of ten years…
Then on the second feria of Pentecost in the year as above there came Chüntz Kornmesser of Eichstätt with a two-year-old child, who through the window of a certain house had fallen from a height of 16 feet…
On the third feria of Pentecost of the same year there came Hanns Symon of Clingen near Plomentall Klingen, Blumenthal, not far from Inchenhofen. with his wife and 12 other women carrying a child of four years, who on a certain day falling…
In the year as above on the fourth feria after the feast of St. Maurice there came Albert Coler of Gleissenperg In the Upper Palatinate., who, being a driver in the expedition against the Hussites, captured with very many other Christians… f. 107
In the same year on the vigil of St. L. there came Betz the weaver of Schönlëutten Schönleiten in Upper Bavaria, in the Upper Palatinate?, who for a year and a half vexed by the falling sickness…
year 1432, In the year of the Lord m°.cccc°.xxxij. on the Sabbath before Oculi there came Wilhalm Purstenpinder with his wife of Stokenaw from the parts of Austria Stockenau in Styria?, who both, captured by the Hussites, in the fortress of Newhaws near Prague were held shut up in the stocks…
In the year as above on the third feria of Easter there came an honourable matron of Höchsteten, who for a whole year bent in hands and feet… f. 107v
In the same year on the Sabbath after Mamertus there came a certain man of Newburga next to the Bohemian forest Neunburg vorm Wald in Lower Bavaria., who, captured by f. 108 the Hussites and led to Pischofzteintz Bischofsteinitz in Bohemia.…
On the Sabbath after the Ascension of the same year there came Werlin the cobbler of Ebersperg having a male of 8 years, who for five years bearing a stone in the bladder…
In the year as above on the second feria after Pentecost there came a certain potter of Feltgedingen Feldgeding in Upper Bavaria. with his wife carrying with them a child of four years, whom a cart laden with hay had crushed with one wheel… f. 108v
On the same day there came Hanns Fedrolf of Hechtal, who reported how the house of a certain neighbour of his, joined to his own house, was consumed by fire…
There came moreover on the same day Rüdelbel of Waltkirchen near Perchingen Waldkirchen, Berching in Middle Franconia., who, made mad…
On the third feria of Pentecost in the year as above there came a certain woman Üllschabeckin of Ebenried Not far from Inchenhofen? having a son of 15 years, who on one occasion climbing a fir fell down from a height of 60 palms…
After this on the vigil of Holy Trinity there came Eberl Geyr of Illmunster, whose three-year-old child one day had fallen into a tub full of water… f. 109
On the same day there came Werl Schneider of Schönhaupten, who in the great war of the dukes of Bavaria, captured by the ministerials of Duke Louis in the town of Reyckertzhofen…
In the year as above on the day of St. John the Baptist there came a certain woman Obermairin of Gesseltzhausen In Upper Bavaria. with her daughter, who had married and, the nuptials being completed, after the space of five weeks in which she had stayed with her husband, seduced rather seducta. by a certain ribald, leaving husband and parents, secretly went away and arrived at Nuremberg… f. 109v
After this on the day of St. Augustine of the same year there came Chüntz Schäbel of Hegspach near Esslingen, whose wife had borne a child bent in one foot…
In the same year on the day of St. Magnus the confessor there came Hanns Lechen, a cobbler of Augsburg, whose wife had borne an abortive child…
In the year as above on the day of the apostles Simon and Jude there came Kolerin of Vnderstal near Newburga Cf. above, p. 190, note 8., who, lying in sickness, was made mad, and let no one be unharmed, and became intolerable to all. Now it happened one day that for the sake of visiting there arrived her son Rüdel Koler of Zuchering In Swabia.… f. 110
year 1433, In the year of the Lord m°.cccc°.xxxiij. on Oculi Sunday there came Chüntz Woller of the New City Neustadt., who, having suffered a flux in one of his legs…
In the same year on the second feria of Easter there came Peter Hagelstain, weaver of Gershofen Gersthofen in Swabia., who bearing a stone in the bladder…
In the year as above on the third feria of Easter there came a certain man of Schnöting Schnotting near Freising to the northwest., who on the second feria of Holy Week at Siuerspurg fell from a bridge into the river Amper Now Ammer or Amber.… f. 110v
On the same day there came a certain girl of Augsburg, called Anna Pawngartnerin, who up to her third year, crippled in one knee, could not walk except to the church of St. Ulrich, to which she was next…
On the Sabbath after the Ascension of the Lord in the year as above there came Peter Zehentner von Harthofen from Harthofen In Upper Bavaria., whose lawful wife after childbirth… f. 11
On the same day there came a certain woman Stephanin of Marteinsried In the same. having a child, who, crippled in one of its legs…
In the year as above on the vigil of Pentecost there came two honourable men Hanns Schäufer and Hanns Hacker of Rimper near Würzburg, who together
were led captive to the fortress of Werperg Rimpar, Werberg, in Lower Franconia.…
In the year of the Lord as above on the day of SS. Cosmas and Damian there came Hanns Kebs of Witislingen near Laugingen Wittislingen, Lauingen, in Swabia. with his wife, bringing with them a male codex masculio. of 9 years, who, shaken by the falling sickness… f. 111v
On the same day there came Hanns Müllner of Ayslingen In the same. with a two-year-old child, who from his mother's womb having suffered a rupture near the genitals…
In the year as above on the day of St. Coloman there came, with three others, Hanns Gundran of Liechtenstein In the same., who with two others was held captive in the fortress of Poppenhausen Bobenhausen in Upper Bavaria.…
year 1434, In the year of the Lord m°.cccc°. thirty-fourth there arrived a certain honourable presbyter, Conrad by name, of Rotenburg next to the river Neckar Rottenburg, a city in Württemberg on the river Nicer (Neckar).. f. 112 He was detained … and led to a distance of ten miles, as he asserted, to a certain fortress called Gottlieb…
In the year of the Lord m°.cccc°.xxxvto. on the next third feria after the Sunday on which is sung in the church of God: Oculi mei etc., year 1435, there appeared here in person a certain honourable layman, Peter Rewmair by name, of Aychkirchen In the Upper Palatinate., on occasion of a certain vow to be made clear below, of such a kind, namely: f. 112v He was detained by a certain vigorous knight, namely John Stauffer, in a certain fortress called Erenfels…
In the year and day as above there arrived a certain Italian. f. 113 He was detained in the city of Milan in a certain prison…
In the year of the Lord as above on the vigil of the Dedication of this chapel there arrived Frederick Textor of Pünnhart by the monastery of nuns of Geysenfeld Unter-Bindhart, Geisenfeld, in Upper Bavaria.. He was detained by the citizens of the town of Perching, of the diocese of Eichstätt…
In the year of the Lord m°.cccc°.xxxv. on the vigil of the Dedication of the present chapel there arrived a certain Volkwin Räblein of Westhaim, at a distance of three miles from the town of Nuremberg. f. 113v He was suffering a rupture or fracture of the genitals…
In the year and day as above there arrived Conrad Awer of Amberga. He had a certain beautiful child of the male sex of about seven years, who was blind…
In the year and day as above there arrived a certain Conrad Nüsslein of Altendorff Near Bamberg. of the diocese of Bamberg with one child of seven years…
year 1436, In the year of the Lord m°.cccc.xxxvj. on the day of the Annunciation of the human nature of the Saviour of the year aforesaid there arrived Frederick, by name Münsmaister, advocate at Erlang, imprisoned in his own fortress, namely Vrach situated near the city of Bamberg Aurach south of Bamberg?, and thus imprisoned he was led to a certain wooded hill, great and rough, in the vernacular called Ebersperg, situated in a certain territory there, namely Puecheln.. f. 114
In the year and day as above there arrived a certain honourable man of Holland. He had once been detained upon the waters of the sea and led to the land of the pagans into a certain province, Granat In Spain. Cf. above, p. 197, note 10. by name, in which he lived detained three years and five months…
In the same year on the day of St. Pancras there arrived a certain young matron, Ruegeryn by name, of the village of Sylenpach Cf. above, p. 194, note 9. with nine persons, bringing a certain child of about three years of age, who had fallen codex cecidebat. into a well. f. 114v The aforesaid woman, the child's mother, having care of him, had long sought him, at length she found him lying miserably in a certain well. He having been drawn out, she perceived no life flourishing in him, head, neck, hands, arms and feet hanging limp and discoloured as of one dead, and she almost despaired. The neighbours running together from all sides shook the aforesaid child for a good two hours, perceiving no hope of life at all. The mother of the aforesaid child, forgetting despair, revived by maternal love, most devoutly implored St. Leonhard to soften with his consolations the pain of her wounded heart by reviving the child, and she vowed for this to present the aforesaid child to him there with a company of nine persons and one pound of wax. Behold, immediately the child himself came to life and recovered entirely. And the mother filled with joy arrived with the 9 persons and the aforesaid child and the wax, and she established her aforesaid child as yearly tributary during the time of his life to St. Leonhard, paying him 2 pennies, giving moreover praise and glory to Christ and thanksgivings to St. Leonhard.
2. Fragment of the miracles of the year 1458.
year 1458, At the head of the Munich Latin codex 4322 (0m, 163 × 0,110) there is glued a fragment of a certain folio, both much longer (than 0,110) and a little wider (than 0,163), which is the only thing so far found of a report on the Inchenhofen miracles written in the German language about the middle of the fifteenth century. There are in it six miracles of the year 1458; of which the first indeed is mutilated (inc. fuss, dan scond also ain gang halb jar… foot, then … thus a walk of half a year…) and performed on I know not what day, the rest happened on the sixth feria after the Ascension (inc. of the second: In the year as above, on the sixth feria after the Ascension da kom her Hanns Denckel von Ebersperg, der het ain sun der lag in grosser kranckhait… [there came here Hanns Denckel of Ebersperg, who had a son who lay in great sickness…]).
3. Miracles of the beginning of the sixteenth century.
year 1506 and following, Nor do we have these entire. They are read in the Munich German codex 1772, which is a paper book, with parchment leaves intermixed, now of 170 folios (0m,296 × 0,208), written by various hands at the beginning of the sixteenth century. Now a few folios at the very beginning have perished, several in the middle of the book, very many at the end; moreover certain quires seem to have been placed by the binder out of their proper place. There are in it miracles of St. Leonard in the village of Inchenhofen written in German [See for example fol. 1v: Hanns Bernhart von Oberndorff ist verschwollen gewest untter den augen, also dass er nit hat mugen gesechn. Hat sich verlobt her ze kummen und 1 d. in stock ze legen. 1st er zehand gsundt worden. [Hanns Bernhart of Oberndorff was swollen under the eyes, so that he could not see. He vowed himself to come here and to lay 1 penny in the offering-box. He was at once made well.] What that "her" means is taught by this passage at least, fol. 3: Hanns Wunderer von Steffansperg hat gehabt die pöfn platteren … und hat der heylig S. L. zu in geredt das er kem in sein gotzhauss gen Inchenhofen mit ij. lb. wax, so wurd er gesundt… [Hanns Wunderer of Steffansperg had the evil pox … and the holy St. L. spoke to him that he should come into his church at Inchenhofen with 2 lb. of wax, and he would be made well…]]; the first being lost, there survive those which happened in the year 1506 and following; at fol. 96v begin the miracles performed in the year 1512; from folio 109 on no sure year can be drawn from the book. There are written on each little page about five miracles, sometimes fewer, sometimes also more. Of these roughly seventeen hundred little stories we have thought it enough to copy out the first and the last; the others are like them.
Inc. (fol. 1) Item Jörg Grincler van Egck hat hye gesayt und furpracht wie ainss tagss sein kummen xviij. feinde und haben im genommen seyne ross. Ist sein hausfraw den feinden nachgeloffn byss gen Lantzhuet. Ist ir in syn kummen S. Leonhart. Hat in trewlch angeruefft und im verlobt 2 flor. Hat sy die ross alle on mue vnd schaden wider uberkummen. [Likewise Jörg Grincler of Egck has said and brought forward here how one day there came 18 enemies and took his horses. His wife ran after the enemies as far as Landshut. St. Leonhart came into her mind. She called on him faithfully and vowed him 2 florins. She got all the horses back without trouble and harm.] — Des. (fol. 170v) Hanns Haller von der Linden het ein haussfraw. Lag in kindts nötten. Verhies S. L. ein j. lb. wax. Ward erfreudt. Lobt Got vnd sant Leonhard. [Hanns Haller of the Linden had a wife. She lay in the pains of childbirth. He promised St. L. 1 lb. of wax. She was gladdened. He praises God and St. Leonhard.]
4. Miracles of the years 1588 – 1593.
These, about eight hundred in number, were published in print in a booklet which is entitled: S. Leonardus. Vilerlay gedenckwürdige Wunderzaichen, so Gott der Almechtig durch mittel vnd fürbitt S. Leonhards by seinen Gottshauss zu Inchenhofen gewürckt hatt. "Gedruckt im Gottshauss Thierhaupten im Jar 1593" [St. Leonard. Many memorable miracles, which God the Almighty has worked through the mediation and intercession of St. Leonhard at his church at Inchenhofen. "Printed at the church of Thierhaupten in the year 1593"], in-4°, 3* – 109 ff. [This booklet Fr. James Kritzradt S. J. had translated into the Latin tongue in the year 1653 and sent that version to our Bolland; which is preserved in manuscript, not entire however, in the Brussels codex Bibl. Reg. 8934.].
It was committed to print, and certainly also prepared, by order of Leonard, abbot of Fürstenfeld, as the longer heading teaches which is read at fol. 1v: Verzaichnuss ettlicher merck und gedenkwürdiger Miraculn vnnd Wunderzaichen, so der Allmechtige Gott durch mittel vnnd fürbitt des hayligen Nothelffers vnd Beichtigers S. Leonhards zu Inchenhouen (sonsten zu dem ferren S. Leonhard genandt) im obern Fürstenthumb Bayrn, Augspurger Bistumb, vnnd Aichner Landgericht gelegen, von Pfingsten des 1588. biss auff Leonhardi vnnd Martini des 1592. Jars Rather 1593; see indeed fol. [ ] genedigist gewürcket vnnd erzaigt hat. Welche zu gutem den frommen, christlichen vnnd andächtigen Kirchfärtern, der Ehrwürdig inn Gott Vatter vnd Herr, Leonhard Abbte zu Fürstenfeld, als deme ermeltes Gottshauss zustendig, zu drucken verordnet hat. [List of certain notable and memorable miracles and wonders, which Almighty God, through the mediation and intercession of the holy Helper in Need and Confessor St. Leonhard at Inchenhofen (otherwise called the far St. Leonhard), situated in the upper principality of Bavaria, the bishopric of Augsburg, and the district court of Aichach, from Pentecost of 1588 to St. Leonard's and St. Martin's of the year 1592, has most graciously worked and shown. Which, for the good of pious, Christian and devout pilgrims, the Reverend Father and Lord in God, Leonhard, Abbot of Fürstenfeld, to whom the said church belongs, has ordered to be printed.] A preface then being set first (fol. 2 – 3), in which we have found nothing worth recording, the miracles are collected into twenty parts or chapters, of which it has seemed good to set some survey here.
(Fol. 1 – 17v). Volgen hundert sechs vnd dreissig grosse vnd merckliche Wunderzaichen, die Gott der allmechtig durch fürbitt des H. Nothelffers vnd Beichtigers Leonhardj, an denen personen, so in grossen vnd schwern kranckhaitten gelegen, vnd sich selbs, oder andere in jhrem Namen, in das Würdig Gottshauss hieher verlobt haben, nach gethonen gelü[l]bden gnedigklich gewürckt vnnd erzaigt hatt. [There follow one hundred and thirty-six great and notable miracles, which God the Almighty, through the intercession of the holy Helper in Need and Confessor Leonhard, has graciously worked and shown, after vows made, on those persons who lay in great and heavy sicknesses, and vowed themselves, or others in their name, here to the worthy church.]
Inc. Anno 1588. Hans Schwaiger von Oberzeidelbach inn Aichacher Landgericht ist 4. wochen inn schwerer kranckhait gelegen, inn dem verlobt er sich hieher mit einem vierling wachss, vnnd 2. pfenning in stock h, ist nach solchem gelübdt durch fürbit S. Leonards mit jm besser worden. [In the year 1588. Hans Schwaiger of Oberzeidelbach in the district court of Aichach lay 4 weeks in heavy sickness, during which he vowed himself here with a quarter-pound of wax, and 2 pennies in the offering-box; after such a vow, through the intercession of St. Leonard, it became better with him.]
Anna Kimpfin von Rhain ist 10. wochen inn schwerer kranckhait gelegen… Anna Kimpfin of Rain lay 10 weeks in heavy sickness…
(Fol. 18 – 21v) Vier vnd zweintzig tröstliche vnd auch merckliche Wunderzaichen, von denen personen so nach gethonen gelübden, verfrierens halben beim leben erhalten worden. Item auch von denen, so durch fürbitt S. Leonhards vom Fieber, Geelsucht, Glockfewr, Wassersucht, Brunnenfahl gnediglich erlediget und beschützt worden. Item auch von denen, so etwan verlorn, oder sich verirrt haben, und nach gethonen gelübden widerumb gefunden worden. [Twenty-four comforting and also notable miracles, of those persons who after vows made were preserved in life from freezing. Likewise also of those who through the intercession of St. Leonhard were graciously delivered and protected from fever, jaundice, St. Anthony's fire, dropsy, falling into wells. Likewise also of those who were lost, or went astray, and after vows made were found again.]
Inc. Elizabeth Rangin von Woltzen ist im kalten winter dem Allmuesen nachgangen… Elizabeth Rangin of Woltzen went after alms in the cold winter…
years 1588 – 1593, (Fol. 22 – 22v) Vier gedenckwürdige Wunderzaichen von denen Personen, so sich inn Wassernöthen hieher verlobt, vnnd nach jhren gelübden hülff von Gott, durch fürbitt des H. Nothelfers vnd Beichtigers S. Leonhards erlanngt haben. [Four memorable miracles of those persons who in peril of water vowed themselves here, and after their vows obtained help from God, through the intercession of the holy Helper in Need and Confessor St. Leonhard.]
(Fol. 23 – 26v) Fünf vnd zwaintzig merckliche
vnnd auch grosse Wunderzaichen, von denen Personen so von Gott durch fürbitt des H. Beichtigers S. Leonhards, nach gethonen gelübden, in gefährlichen Fewrsnöthen, jrer güetter oder anderer sachen halben behüet vnd beschützt worden. [and also great miracles, of those persons who were guarded and protected by God through the intercession of the holy Confessor St. Leonhard, after vows made, in dangerous perils of fire, for the sake of their goods or other things.]
(Fol. 26v – 28) Neün merckliche vnd grosse Miracul von denen Personen, so nach den gelübden von Gott durch fürbitt S. Leonhards von bösen anfechtungen, gefäncknussen, vnnd erschröckungen seind entlediget worden. [Nine notable and great miracles of those persons who after the vows were delivered by God through the intercession of St. Leonhard from evil temptations, imprisonments, and terrors.]
(Fol. 28 – 29v) Dreyzehen merckliche Wunderzaichen von denen Personen so nach den gelübden, durch die trewe Fürbitt S. Leonhards, von bösen Blattern vnd Rauden erlediget worden. [Thirteen notable miracles of those persons who after the vows, through the faithful intercession of St. Leonhard, were delivered from evil pox and scabies.]
(Fol. 30 – 33) Zway vnd zwaintzig herrliche vnd grosse wunderzaichen, von etlichen Weibspersonen die in grossen geburtsnöthen lang gelegen, vnnd nit haben kinden erfrewdt werden. Item auch von etlichen, die inn der Kindbett grossen schmertzen erlitten, vnd nach den gelübden zu S. Leonhard, erfrewdt, vnd der schmertzen entlediget vnd gesund worden. [Twenty-two glorious and great miracles, of certain women who lay long in great pains of birth, and could not be delivered. Likewise also of certain ones who suffered great pain in childbed, and after the vows to St. Leonhard were delivered, and freed of the pains and made well.]
(Fol. 33 – 43) Ain vnd sechtzig ware und trefentliche Miracul vnd Wunderzaichen von etlichen personen, so hefftige fäll gethon, vnd bissweilen für tod umbgezogen worden, aber nach dem gelübden gehn S. Leonhard, widerumb lebendig vnd gesund worden. Item auch von etlichen welche sich in Mörgel vnd Laym grueben biss auf den tod verfallen, oder sunst in eyserster gefahr jres lebens gewesen. Auch von etlichen welche durch Ross schlagen oder anderer sachen halben in etlichen glidern verletzt worden. Letzlich auch von etlichen, welche verloren vnd nach dem gelübden widerumb gefunden worden. Dise alle seind durch Gott vnd die trewe fürbitt S. Leonhards beschützt, behüet vnd beim leben erhalten, vnd widerumb frisch vnd gesund worden. [Sixty-one true and excellent miracles and wonders of certain persons who had violent falls, and were sometimes carried about for dead, but after the vows to St. Leonhard became living and well again. Likewise also of certain ones who fell to the point of death in marl and clay pits, or were otherwise in the utmost danger of their life. Also of certain ones who through the kicking of horses or for other reasons were hurt in certain limbs. Lastly also of certain ones who were lost and after the vows were found again. All these were protected, guarded and preserved in life by God and the faithful intercession of St. Leonhard, and became fresh and well again.]
(Fol. 43 – 43v) Ein merckliche vnnd tröstliche erscheinung eines abgestorbnens, welcher, als man seinen begeren ein genüegen gethon, hernach nit mehr erschinen. [A notable and comforting apparition of a dead man, who, when his desires had been satisfied, afterward appeared no more.]
(Fol. 43v – 44) Volgt ein trefentlich Miracul, welches in disem 1593. Jar zu Wien in Oestereich geschehen, vnd den 3. tag May allhie anzaigt worden. [There follows an excellent miracle, which happened in this year 1593 at Vienna in Austria, and was reported here on the 3rd day of May.]
(F. 44v – 50v) Neun vnd viertzig mächtige wunderzaichen, von etlichen personen, so mit dem gefrayss, Beermuetter, Rottenrhuer, vnd Vergicht behaft gewesen, vnd nach den gelübden gehn S. Leonhard darvon entlediget vnd gesund worden. [Forty-nine mighty miracles, of certain persons who were afflicted with convulsions, disorders of the womb, red dysentery and gout, and after the vows to St. Leonhard were delivered from them and made well.]
(Fol. 50v – 54v) Dreissig tröstliche wunderzaichen von etlichen personen, so an etlichen glidern hefftig verschwollen gewesen, vnd nach den Gelübden gen S. Leonhard widerumb gesund worden. [Thirty comforting miracles of certain persons who were violently swollen in certain limbs, and after the vows to St. Leonhard became well again.]
(Fol. 54v – 68v) Hundert vund zwayntzig treffentliche vnd grosse Wunderzaichen, von etlichen personen so im Haupt, Ohren, Augen, Halss, Zän vnd Mund grossen weethumb vberstanden, vnd nach den gelübden gehn S. Leonhard dessen entlediget vnnd gesund worden. Item auch von etlichen, welche ein zeitlang jres gesichts beraubt gewesen, vnd jnen durch fürbitt des H. Nothelfers S. Leonhards widerumb von Gott dem Allmechtigen jr gesicht mitgethailt worden. [One hundred and twenty excellent and great miracles, of certain persons who endured great pain in the head, ears, eyes, neck, teeth and mouth, and after the vows to St. Leonhard were delivered of it and made well. Likewise also of certain ones who were for a time robbed of their sight, and to whom through the intercession of the holy Helper in Need St. Leonhard their sight was again imparted by God the Almighty.]
(Fol. 68v – 70) Zwölf gedenckwürdige Miracul vnnd Wunderzaichen, von denen so die bösen huesten gehabt. Item auch von denen die schwerlich haben athmen mögen, welche alle nach dem gelübden durch fürbitt S. Leonhards der huesten entlediget, vnd auch widerumb athmen mögen vnd also gesund worden. [Twelve memorable miracles and wonders, of those who had the evil cough. Likewise also of those who could breathe only with difficulty, who all after the vows through the intercession of St. Leonhard were delivered of the cough, and could breathe again and so were made well.]
(Fol. 70 – 74v) Drey vnd dreyssig grosse Wunderzaichen, von etlichen Stummen vnd Tauben, welche nach den gelübden gehn S. Leonhard widerumb redend vnd hörend worden. [Thirty-three great miracles, of certain mute and deaf persons, who after the vows to St. Leonhard were made speaking and hearing again.]
(Fol. 74v – 76) Eylf andere glaubwürdige wunderzaichen von etlichen, so jhrer sinn vnd vernunfft ein zeit lang beraubt gewesen, vnd nach dem versprochnen gelübd gehn S. Leonhard zu jrem verstand vnnd guetter vernunfft widerumb kommen. [Eleven other credible miracles of certain ones who were for a time robbed of their senses and reason, and after the promised vow to St. Leonhard came back to their understanding and good reason.]
(Fol. 76 – 86v) Neun vnd achtzig gnadenreiche Wunderwerck, von etlichen personen, welche in Armen, Ruggen, Lenden, Achseln, Schultern, Brüsten vnd sunst in anderen glidern grossen wehthumb erlitten. Item auch von denen, so sich von wegen der Schwindsucht, vnd erkrummens halben gehn S. Leonhard verlobt, vnnd nach den gelübden, der schmertzen entlediget, vnd widerumb frisch vnd gesund worden. [Eighty-nine grace-filled wonderworks, of certain persons who suffered great pain in the arms, back, loins, armpits, shoulders, breasts and otherwise in other limbs. Likewise also of those who vowed themselves to St. Leonhard on account of consumption and being crippled, and after the vows were delivered of the pains, and became fresh and well again.]
(Fol. 87 – 96v) Zway vnd achtzig merckliche Wunderzaichen, von etlichen, welche im Leib vnd Seiten grossen schmertzen erlitten, vnd nach den gelübden gehn S. Leonhard, gnedigklich darvon entlediget worden. [Eighty-two notable miracles, of certain ones who suffered great pain in the body and sides, and after the vows to St. Leonhard were graciously delivered from it.]
(Fol. 96v – 102) Neun vnd dreissig Wunderzaichen von etlichen, die nach den gelübden zu S. Leonhart, vom Stain, Griess, und Bruch entlediget vnnd gesund worden. Item auch von etlichen, welche lannge zeit den Harn nit gewinnen künden, und nach dem gelübd auch widerumb harnen mögen, vnd also frisch vnd gesund worden. [Thirty-nine miracles of certain ones who after the vows to St. Leonhart were delivered from the stone, gravel and rupture and made well. Likewise also of certain ones who for a long time could not pass urine, and after the vow could also urinate again, and so became fresh and well.]
(Fol. 102 – 108) Fünf vnd viertzig treffentliche Miracul vnd Wunderzaichen, von etlichen Krüppeln vnnd Krumpen. Item auch von etlichen, so in den Füessen grossen weetagen aussgestanden, vnd nach den gelübden gehn S. Leonhardt widerumb gerad vnd gesund worden. [Forty-five excellent miracles and wonders, of certain cripples and lame persons. Likewise also of certain ones who endured great pain in the feet, and after the vows to St. Leonhardt became straight and well again.]
Des. Auss disen oberzelten vilen herrlichen vnd grossen Wunderzaichen kan ein jeder, der sy lesen würt, leichtlich sehen vnnd abnemmen, wass wür für ein gnedigen Vatter an Gott, vnd für ein trewen fürbitter an den H. Beichtiger vnd Nothelfer S. Leonhardt haben. Dem Allmechtigen, Barmhertzigem, vnnd in seinen lieben Hayligen wunderbarlichen Gott, sey lob, ehr vnd preiss in alle ewigkait. Amen. [From these many glorious and great miracles listed above everyone who reads them can easily see and gather what a gracious Father we have in God, and what a faithful intercessor in the holy Confessor and Helper in Need St. Leonhardt. To the Almighty, Merciful God, wonderful in his dear Saints, be praise, honour and glory for all eternity. Amen.]
(Fol. 108v – 109) Folgen die Indulgentz, Gnad vnnd Ablass, so disem Gottshauss verlihen worden. There follow the indulgences, grace and remission granted to this church.
5. Miracles of the years 1599 – 1605.
years 1599 – 1605. The frequency of miracles in the church of Inchenhofen seems to have slackened after the year 1592; for after in the five years 1588 – 1592 eight hundred miracles had been written down by the men of Fürstenfeld, scarcely a few were in the following time Cf. below, p. 207, §6, 5°., but in the years 1599 – 1605 they had by now more, not however as many as before, to hand down to memory. This was seen to by Abbot John in a smaller booklet, whose shorter title is: Vilerley gedenckwürdige Miraculn, so sich zugetragen von Anno 99. biss ad Annum sexcentesimum quintum bey Johann Abbt zu Fürstenfeld, der dessen Gottshauss Verwalter und Sorger ist [Many memorable miracles, which took place from the year 99 to the year 605, with John, Abbot at Fürstenfeld, who is the administrator and carer of this church] ("Gedruckt zu München bey Adam Berg. Anno M. DCVI" Printed at Munich by Adam Berg. In the year 1606, in-4°, 3 ff., 42 pp.), while the longer one (fol. 1v) is: Verzeichnuss ettlicher merck-vnd gedenckwürdiger Miraculn vnnd Wunderzeichen, so der Allmächtige Gott durch mittel vnnd fürbitt dess heiligen Nothelffers vnd Beichtigers S. Leonhards zu Inchenhofen (sonsten zu dem ferren S. Leonhard genannt) in Obern Fürstentumb Bayrn, Augspurger Bistumb, vnd Aichner Landgericht gelegen, von anno 99. biss auff das 1605. Jahr genedigst gewircket vnd erzeiget hat. Welche zu gutem den Frommen, Christlichen vnd andächtigen Kirchfärtern, der Ehrwürdig inn Gott Vatter vnd Herr Johann, Abbte zu Fürstenfeld, als deme ermeltes Gottshauss zuständig, zu trucken verordnet hat. Im Jahr M. DCVI. [List of certain notable and memorable miracles and wonders, which Almighty God, through the mediation and intercession of the holy Helper in Need and Confessor St. Leonhard at Inchenhofen (otherwise called the far St. Leonhard), situated in the upper principality of Bavaria, the bishopric of Augsburg, and the district court of Aichach, from the year 99 to the year 1605 has most graciously worked and shown. Which, for the good of pious, Christian and devout pilgrims, the Reverend Father and Lord in God John, Abbot of Fürstenfeld, to whom the said church belongs, has ordered to be printed. In the year 1606.] In which booklet, there being set first (fol. 2 – 3) the very preface of the booklet published by Abbot Leonard Cf. above, p. 205, §4., one series of 118 miracles was printed: Folgen hernach die grossen und mercklichen Wunderzeichen, die Gott der Allmechtige durch Fürbitt dess H. Nothelffers vnd Beichtigers Leonhardi, an denen Personen, so in schweren Kranckheiten, vnnd andern anligenden Nöthen, sich selbs, oder andere in jhrem Namen, in das würdig Gottshauss hieher verlobt haben, nach gethanen Gelübden gnädigklich gewürcket vnd erzeiget hat. [There follow hereafter the great and notable miracles which God the Almighty, through the intercession of the holy Helper in Need and Confessor Leonhard, has graciously worked and shown, after vows made, on those persons who in heavy sicknesses and other pressing needs vowed themselves, or others in their name, here to the worthy church.]
Inc. of the first miracle: An den heiligen Pfingstag, anno 1601. hat sich Anna Schwaigerin von Herrieden, Eychstätter Bistumbs, bey S. Leonhard alhie, beyneben fürweisung von jhrer ordenlichen Obrigkeit… [On the holy day of Pentecost, in the year 1601, Anna Schwaigerin of Herrieden, of the bishopric of Eichstätt, at St. Leonhard's here, together with the presentation from her lawful authority…] — The last miracle: Margareth Metzgerin vonn Pfaffenhofen, hat ein Knäblein, vber welches ein Ross ist gelaufen, vnd daran verletzt worden, also, dass es siben Wochen kranck ist gelegen, entzwischen aber, inner drey Wochen nichts geredet, vnd zwo Wochen nichts gesehen, verlobt jhn die Mutter alher mit einem halben Pfund Wax, einer Mess vnnd das Zeichen zuuerkindigen, ist ihme auff alle weg geholffen worden. [Margareth Metzgerin of Pfaffenhofen has a little boy, over whom a horse ran, and he was hurt by it, so that he lay sick seven weeks, but meanwhile for three weeks said nothing, and for two weeks saw nothing; his mother vowed him here with half a pound of wax, a mass and to proclaim the sign; he was helped in every way.]
6. Miracles performed by holy Leonard at Inchenhofen, by John Caramuel.
John Caramuel Lobkowitz, That John Caramuel, the writer of a great many books, published a book on the miracles of Inchenhofen, no one will wonder who remembers both that he gladly wrote on manifold and various subjects, and that he was a son of the Cistercian order and sometime stayed at the monastery of Fürstenfeld [Cf. J.-A. Tadisi, Memorie della vita di Monsignore Giovanni Caramuel di Lobkowitz, vescovo di Vigevano (Venice, 1760), p. 72.]. In fact in the very ample index of his works we see listed, among the books not yet printed, "The miracles of holy Leonard" Ibid., p. 194.. These have been preserved for us by the Munich Latin codex 26509, of paper (0m,195 × 0,150), written in the seventeenth century; and they fill pages 1 – 141 p. 51 twice of the volume, the rest being left empty. The writer himself hands down his name: John Caramuel Lobkowitz (p. 1); and he wrote while he was staying at the monastery of Fürstenfeld [So Caramuel, p. 79: "For it is asked historically of what colour the garments of the old monks were. Indeed I see holy Benedict in a white cowl, holy Bernard in a black, painted with an old brush above the door of the old library in the monastery of Fürstenfeld; therefore about that time this was believed true, which Leonard also confirms, whom in the same hall in which I write these things I see once and again adorned in a white garment; which also toward the end of chapter II in the miracle next to I" (in the codex itself, p. 63, in the first miracle of the year 1601) "and in the autograph of this miracle I read" (that is, in the booklet of Eberhard, cod. lat. Monacensis 7685, fol. 57v). "The saints are accustomed to be seen after death in the same garments which they used while they lived."] in the year, as it seems, 1646 [These things Caramuel narrates of himself, p. 13 – 14: "I should gladly review the river" (the Danube) "and the place" (Regensburg); "for I too, having wondered there at the headlong rush of the waters, the whirlpools of the waters, have something special for which to give thanks to holy Leonard. I have said something special, I will indeed tell it, but not a miracle, although in special favours God is sometimes more wonderful than in miracles themselves. The matter briefly: as I was about to board a ship at Regensburg, Fr. Alexander, provincial of the discalced order, was announced to me, who had put in there, in order from there to Vienna.
I meet my excellent friend, I wish him health, I beg him to be my companion on the journey. He asks a delay of two days, that he might dispatch his business. I should have altogether acquiesced, that I might not be forced in a troublesome and long journey to lack the company of a devout and learned man. But impelled by I know not what spirit, I who know how to deny my friends nothing, denied the excellent man what he seemed prudently to ask. I went ahead therefore; he follows, and one milestone from the city he met a timber of stumbling and suffered shipwreck. The ship broken and sunk, thirty-five men swallowed up and extinguished, nor was the provincial's companion spared. He, dashed a third time on deeper stones and thrown back to the surviving foam, not without evident miracle at length driven to the shores, was preserved for ruling the order (MD. CXLV). And I, reading this miserable tragedy in a letter of the same provincial, recognize the power of your arm, excellent Saint…" That Caramuel stayed at Fürstenfeld in the summer season of the year 1645 is asserted by Tadisi (work cited, p. 72), who conjectures that he perhaps returned there the following year, since a Latin oration in praise of the Most Holy Sacrament, written by Caramuel "at Fürstenfeld in Bavaria on the day of Corpus Christi in the year 1646", was committed to print (cf. ibid.). Certainly the book of miracles was not composed before that year, since it reviews (in the codex p. 96) a miracle performed in that very year. Indeed after he has narrated (p. 103 – 104) two miracles of the years 1644 and 1645, he adds a third more recent one, "which a few months ago edified many"; yet it is not clear whether the year, which was only written in the codex afterward, is to be read 1647 or 1644.].
using more ancient books, Although he does not seem to have read the German booklet published in the year 1593 See above, p. 205, §4. See soon, under 4°., yet in like manner in reviewing the miracles he followed not the order of times but of subjects. The material for writing he took from books in manuscript or even printed, which were handed to him by the monks of Fürstenfeld, so that he had in hand even some which have not been preserved for us. For he reported:
of the miracles from the year 1258 1° things done in the year 1258 and in the year 1310, and this according to what he had read in the monk Eberhard [Cf. p. 6: "The highest diligence was employed by Dom Eberhard three hundred years ago, a son of the monastery of Fürstenfeld and set over that place (Inchenhofen), and he wrote down in a special book the most ancient traditions he could obtain. From him these few things I…" There follow (p. 7 – 11) the things Eberhard narrated in cod. lat. Monacensis 7685, fol. 3 – 4.];
2° very many miracles done in the years 1346 – 1436 according to the same Eberhard and other monks, whose writings we have in cod. lat. Monacensis 7685 [Cf. p. 13: "From the year 1258 the saint was illustrious for prodigies, but those performed (the codex -to) in the earlier century that is, from this up to the year 1346, cultivated by our ancestors more with devotion than with the pen, are known only by confused tradition. A hundred years therefore I shall celebrate in silence, and beginning from the time when things were more diligently consigned to tablets…" P. 18: "XIII. In a certain town of Lower Bavaria (the distance to be expressed below I find in an old manuscript, not the name) a five-year-old boy … in the year 1359"; and cf. Eberhard, codex cited, fol. 6v. The miracle which is narrated at p. 30 – 31 ("XLVI. While on the fifth feria of Holy Week the divine mysteries were being celebrated at Witenhusenium with the whole people present, a boy running about incautiously slips into a well…") Caramuel points out was performed in the year M.CCCXLII; but that it must be read in the year M.CCCXCII will at once be observed by anyone who goes to Caramuel's source, I mean the narrative of Eberhard (cod. lat. Monac. 7685, fol. 30).];
3° many miracles — and indeed no fewer than one hundred and twenty — performed in the years 1437 – 1448, using, as it seems, a certain booklet now lost;
4° none of those eight hundred miracles of the years 1588 – 1593 which we said were narrated in the book published in the year 1593;
5° single miracles done in the years 1595, 1597, 1598, two in the year 1594, three in the year 1596, in such a way indeed that he took some of them from a written document [Cf. p. 54. "CXI. We read that the sacristan of Paindorf, while he was whitewashing the wall of the church, fell headlong and died, but was called back to life by his wife's tears in the year 1596."];
6° not a few miracles of the years 1599 – 1604, which he had in any case read in the book published in the year 1606 See above, p. 206, §5.;
performed up to the year 1646 (1647) 7° certain miracles of a later age, one each of the years 1609, 1629, 1640, 1642, 1646 and perhaps 1647, two each of the years 1632, 1639, 1645, three of the year 1644, four of the year 1637, these too, as it seems, excerpted from written monuments [Cf. p. 120: "From the violence of soldiers by the merits of the Saint are read to have been freed Martin Mayr, John Kain, Matthias Perisse in the year 1637…"].
he composed a certain synopsis; That long spaces of time were illustrated by no narratives of miracles Caramuel both saw [Yet the times, as one who perhaps wrote in haste, he did not express diligently enough, for example p. 62: "I could also report more recent prodigies; for from the year M. CCCC to MD (rather 1400 – 1448) there are many who… were helped by the merits of the Saint. From the year MD to MDC (rather 1449 – 1588) the industry of the notaries succeeding one another was less, the pen more negligent; but from the year MDC very many would be found…" Cf. also p. 138: "Things written by the ancients diligently and as the times allowed, through the last two centuries more negligently and more rarely"; p. 139: "But why in these two centuries has the hand of those eager to write miracles stopped?"] and set forth, by conjecture, the cause of the matter, which in one place (p. 62) he said was the lesser industry or even negligence of the notaries, in another (p. 139 – 40) the decrees of the general chapters of the Cistercian order, by which it had at one time been decreed that the miracles done in a place of the order should be clearly and lucidly reported to the general chapter by persons of the order itself and there publicly reduced to writing Cf. Chr. Henriquez, Menologium Cistertiense (Antwerp, 1630), p. XXIIII., but afterward that one should cease from writing, lest the miracles themselves should grow cheap by their multitude [So Caramuel, with whom let the credit of the matter rest. Certainly the passage he adduces (Henriquez, volume cited, p. XXXVI, last §) refers to altogether different things.]. It will be useful to add that certain books of miracles were not known to Caramuel, as we have already pointed out about the miracles done in the years 1588 – 1593 and as we shall soon see about the miracles of the years 1506 – 1516.
7. The book of miracles published in the years 1659, 1712 and 1752.
a more ample one published in the year 1659 What Caramuel had sketched, a few years later was accomplished by Martin, abbot of Fürstenfeld, so that no longer the miracles performed in his own time, but all those which were said to have been done at Inchenhofen from the beginning by St. Leonard in favour of devout men, he should embrace in one book, and that a printed one. To this he gave a very long title:
Martin, abbot at Fürstenfeld; Synopsis miraculorum et beneficiorum, seu vincula charitatis, Lieb-Bänder und Ketten-Glider, welche berührt, vnd vbernatürlich an sich gezogen der wunderthätige Magnet, Abbt und Beichtiger S. Leonardus, durch dessen himmlische Krafft, bey dem ferr: vnd weitberümbten Gottshauss zu Inchenhofen in Obern Bayrn, von vier hundert Jahren her, vber dreytausend Wunderzaichen, vnd Gutthaten geschehen. Deren auff Hoch- vnd Niderstands Personen öffters anmanen, nur etliche, beliebender Kürtze halber zusamb geschriben vnd der jetzund regierende Churfürstl. Stifftung, vnd Closters Fürstenfeld sacri Cisterciensis Ordinis Abbte Martinus, mit etlich vorhergehenden Disscursen von S. Leonhardi wunderthätiger Capellen, vnd H. Leben, sambt angehengt hailsamer Vnderweisung, wie ein jeder Pilgram ihme die Kirchfahrt an dises H. Orth zu nutz machen soll. "Getruckt zu München, durch Johann Jäcklin. M.DC.LIX" [Synopsis of the miracles and benefits, or bonds of charity, love-bands and chain-links, which the wonderworking Magnet, Abbot and Confessor St. Leonard touched and supernaturally drew to himself, through whose heavenly power, at the far- and widely-famed church at Inchenhofen in Upper Bavaria, for four hundred years, over three thousand miracles and benefits have taken place. Of which, at the frequent urging of persons of high and low estate, only some, for the sake of desired brevity, written together by the now reigning Martin, Abbot of the Electoral foundation and cloister of Fürstenfeld of the sacred Cistercian Order, with several preceding discourses on St. Leonard's wonderworking chapel and holy life, together with an appended wholesome instruction, how each pilgrim should turn the pilgrimage to this holy place to his profit. "Printed at Munich, by Johann Jäcklin. 1659"], in-4°, 19 ff., 233 pp., 3 ff., with an image engraved in copper.
The work consists of twenty-five bonds or chapters, in which the miracles of Inchenhofen are narrated according to the order of subjects. There are set before them — besides certain proems and poems, from which we have had nothing to note, — seven preliminary "discourses"; there is appended a threefold ring or circle, and catalogues of parishes, of men, of feast days, of wax candles. Here is the sum of the whole volume.
(P. 1 – 6) Der erste Weeg-Discurss. Wann, und wie die Capelln S. Leonhardi an das Kloster Fürstenfeld, und in auffnemen kommen, auch von dess Hochlobl. Churfürstl. Hauss Bayrn von 400. Jahren hero, darbey erzaigt vnd continuirter Andacht. [The first way-discourse. When and how the chapel of St. Leonhard came to the cloister of Fürstenfeld and into prosperity, also of the devotion shown and continued there for 400 years by the highly praiseworthy Electoral House of Bavaria.]
(P. 7 – 28) II – VI Weeg-Discurss. II – VI way-discourse. — In these is narrated the Life of St. Leonard and the miracles performed in Gaul according to the booklets BHL. 4862 and 4863 ff.
(P. 28 – 35) Der sibendt und letste Weeg-Discurss. Von Glaubwürdigkeit nachfolgender Miraculn, sampt Bericht von S. Leonhardi Nagel, und grossen Ketten, so bey seinem Gottshauss in Inchenhofen gesehen werden. [The seventh and last way-discourse. On the credibility of the following miracles, together with a report on St. Leonhard's nail and great chain, which are seen at his church at Inchenhofen.]
〈Miracles of Inchenhofen〉
(P. 35 – 45) Das erste Band. S. Leonhard erledigt die unschuldig Gefangne The first bond. St. Leonhard delivers innocent prisoners (years 1363 – 1638).
(P. 45 – 49) Das ander Band. S. Leonhard erledigt auch schuldig Gefangne The second bond. St. Leonhard delivers guilty prisoners also (years 1346 – 1594).
(P. 49 – 60) Das dritte Band. Der H. Leonhardus macht gesund und stärckt die Krumb und Lahme an allen ihrer Glidern [The third bond. Holy Leonard makes well and strengthens the crooked and lame in all their limbs] (years 1351 – 1654).
(P. 61 – 67) Das vierte Band. Der Englische Medicus, und Oculist S. Leonhard erleucht die blind und übelsehende Augen [The fourth bond. The angelic physician and oculist St. Leonhard enlightens blind and ill-seeing eyes] (years 1359 – 1654).
(P. 68 – 76) Das fünffte Band. Der H. Leonhardus gibt den Zerrütten den Gebrauch dess Verstands The fifth bond. Holy Leonard gives to the deranged the use of understanding (years 1363 – 1640).
(P. 76 – 83) Das sechste Band. Der himmlische Medicus der H. Leonhardus vertreibt das Griess und Stain The sixth bond. The heavenly physician Holy Leonard drives out gravel and stone (years 1408 – 1652).
(P. 84 – 87) Das sibende Band. Der H. Leonhardus bringt widerumb das Gehör der Tauben, oder Gehörlosen [The seventh bond. Holy Leonard brings back hearing to the deaf or those without hearing] (years 1403 – 1654).
(P. 88 – 94) Das achte Band. Der H. Nothhelffer Leonhardus erzaigt auch sein wunderbarliche Macht, in erhaltung des unvernünfftigen Viehs, etc. [The eighth bond. The holy Helper in Need Leonard shows his wonderful power also in the preserving of irrational cattle, etc.] (years 1422 – 1657).
(P. 95 – 101). Das neunte Band. Der H. Leonhardus gibt den Stummen, oder Sprachlosen die Red, und lösst die stumme Zungen [The ninth bond. Holy Leonard gives speech to the mute or speechless, and looses mute tongues] (years 1348 – 1653).
(P. 101 – 104) Das zehende Band. Unser himmlischer
Medicus rainigt von dem Aussatz, hailet die Pest, und Frantzosen [The tenth bond. Our heavenly physician cleanses from leprosy, heals the plague and the French pox] (years 1512 – 1651).
(P. 104 – 108) Das ailffte Band. Der mildreiche Nothelffer S. Leonhard, curirt die mit den fallenden Sucht und Fraiss begaffte Patienten [The eleventh bond. The merciful Helper in Need St. Leonhard cures patients afflicted with the falling sickness and convulsions] (years 1430 – 1584).
(P. 109 – 117) Das zwölffte Band. Der liebbrinnende H. Leonhardus erlöst auch die in Wassers Gefahr, und bringt die Ertrunckene wider zum Leben [The twelfth bond. Holy Leonard, burning with love, also rescues those in danger of water, and brings the drowned back to life] (years [1340] – 1644) [Not rightly is the date, the year 1340, set in the margin (p. 109) at the first miracle. For that miracle (inc. Zell ein Schwaig oder Mayrhoff… Zell, a dairy-farm or manor…) is the same that Caramuel narrated in his proem with the more ancient miracles, no time however being indicated (cod. lat. Monac. 26509, p. 11: "Zella is a village…"), but which we know from the first book of miracles to have actually happened in the year 1415 (cod. lat. Monac. 7685, fol. 77v: "In the year as above … there came a certain honourable woman from the village of Zell…"). A little later (p. 110) a miracle is referred to the year 1342 which had happened in the year 1392; which error we have detected in the same miracle in Caramuel (see above, p. 207, note 8).].
(P. 118 – 119) Das dreyzehende Band. Der mitleydende Nothtelffer bringt widerumb verlorne Sachen The thirteenth bond. The compassionate Helper in Need brings back lost things (years 1361 – 1445)
(P. 120 – 122) Das vierzehende Band. Unser liebreicher Gutthäter hilfft auch denen, so vom Schlag, oder Gewalt Gottes, berührt worden [The fourteenth bond. Our loving benefactor helps also those who have been touched by the stroke or power of God] (years 1363 – 1599).
(P. 123 – 133). Das fünffzehende Band. Der miltreiche Notthelffer Leonhardus erledigt aus Fewrsgefahr [The fifteenth bond. The merciful Helper in Need Leonard delivers from danger of fire] (years 1361 – 1657).
(P. 134 – 140) Das sechszehende Band. Der H. Leonhardus erledigt die vom bösen Geist Besessne und Angefochtne [The sixteenth bond. Holy Leonard delivers those possessed and assailed by the evil spirit] (years 1365 – 1653).
(P. 141 – 154) Das sibenzehente Band. Der hochberühmte Nothhelffer S. Leonhard, kombt zu Hilff in gefährlichem Halswehe, Geschwulst, und allerley üblen Zuständen, etc. [The seventeenth bond. The highly renowned Helper in Need St. Leonhard comes to help in dangerous sore throat, swelling, and all sorts of ill conditions, etc.] (years 1416 – 1644).
(P. 155 – 169) Das achtzehende Band. S. Leonhard erfrewet die schwärlich gebährende Frawen, erlangt auch von Gott den unfruchtbarn Eltern Leibsfrucht, und Kinder [The eighteenth bond. St. Leonhard gladdens women labouring heavily in birth, and obtains also from God for barren parents fruit of the body and children] (years 1414 – 1658).
(P. 170 – 178) Das neunzehende Band. Der H. Leonhardus wendet die Leibsschäden und Gichbrüch The nineteenth bond. Holy Leonard turns away bodily injuries and palsies (years 1410 – 1654).
(P. 179 – 184) Das zwaintzigste Band. Der H. Fürsprecher S. Leonhard, erhalt, vnnd beschützt vor Hagel, Schaur, Blitz, und Donnerstraichen, denselben, welcher ihn andächtiglich anruefft [The twentieth bond. The holy Advocate St. Leonhard preserves and protects from hail, storm, lightning and thunderbolts him who devoutly calls on him] (years 1409 – 1621).
(P. 185 – 190) Das ain und zwaintzigste Band. Der wunderthätige Medicus erledigt mit seiner Himmelskunst von allerley Fieber, etc. [The twenty-first bond. The wonderworking physician delivers with his heavenly art from all kinds of fever, etc.] (years 1359 – 1654).
(P. 191 – 199) Das zway und zwaintzigste Band. Der wunderbarliche Nothelffer S. Leonhard erweckt, und erquicket die für todt gehaltne, und Abgestorbne [The twenty-second bond. The wonderful Helper in Need St. Leonhard awakens and revives those held for dead, and the deceased] (years 1353 – 1424).
(P. 199 – 202) Das drey und zwaintzigste Band. Der trostreiche Nothelffer Leonhardus erledigt auch die Seelen von den Banden der Sünden [The twenty-third bond. The comforting Helper in Need Leonard delivers also souls from the bonds of sins] (years 1428 – 1444). — Only three miracles.
(P. 202 – 209) Das vier und zwaintzigste Band. Der H. Leonhardus erinnert die jenige, welche ihr Glübd in vergessenheit stellen, die erzaigte Gutthat danckbar abzustatten [The twenty-fourth bond. Holy Leonard reminds those who consign their vow to forgetfulness to repay with thanks the benefit shown] (years 1258 – 1605).
(P. 210 – 216) Das fünff und zwaintzigste Band. Der liebreiche Wunderthäter S. Leonhard, ein versöhner der unfridlichen, bemühet sich für den Hass und Neyd, einzupflantzen in dem Hertzen den Menschen, die Liebe Gottes, und dess Nechsten [The twenty-fifth bond. The loving wonderworker St. Leonhard, a reconciler of the unpeaceful, strives, in place of hatred and envy, to plant in the hearts of men the love of God and neighbour] (years 1413 – 1652).
(P. 217 – 220) Ein dreyfacher Denck-Ring… A threefold memory-ring… That is
(P. 220) Weitläuffigere Ermahnung, wie man sich mit disem Denckring durch die H. Kirchfahrt mit Gott unabsönderlich verbinden soll. [Fuller admonition, how one should with this memory-ring bind oneself inseparably to God through the holy pilgrimage.]
(P. 220 – 226) Das erste Glid an disem liebreichen Denckring. Wie der Pilgram zur Walfahrt sich beraiten soll. [The first link of this loving memory-ring. How the pilgrim should prepare himself for the pilgrimage.]
(P. 226 – 229) Das ander Glid an disem Denckring. Was guts man auff dem Weeg üben, oder thuen soll. [The second link of this memory-ring. What good one should practise or do on the way.]
(P. 230 – 233) Das dritte Glid an disem Denckring. Wie man sich im Gottshauss verhalten solle. [The third link of this memory-ring. How one should conduct oneself in the church.]
(P. 233 – 235) Folgende Nachbarschafften haben Jährlich ein Wag- oder Pflugeysen, umb behütung der Feldfrüchten zu S. Leonhard nacher Inchenhofen verlobt. [The following neighbourhoods have vowed yearly a cart-iron or ploughshare for the protection of the field crops to St. Leonhard at Inchenhofen.] — There follows an index of 140 parishes.
(P. 235) Folgende aber haben Jährlich für ihre Erdfrüchten absonderlich Pfluegeysen zu S. Leonhard verlobt. [But the following have vowed yearly, separately, ploughshares to St. Leonhard for the fruits of their land.] — An index of 12 men.
(P. 235) Verzaichnuss der vornembster Kirchfahrten zu S. Leonhard in Inchenhofen. List of the chief pilgrimages to St. Leonhard at Inchenhofen. — An index of the days on which pilgrims went to Inchenhofen.
(P. 235 – 236) Verzaichnuss der grossen Wachskertzen List of the great wax candles, that is, of the candles preserved in the chapel.
Further, if we review all the miracles according to the order of times, we shall find narrated things done in the years 1258, 1346 – 1447 [On the narratives falsely referred to the years 1340 and 1342 see p. 208, note 3.], 1506 – 1516, 1553, 1559 – 1610, 1620 – 1658. And since not a few miracles are reported as done in the year 1506, and very many in the years 1510 – 1513, it can hardly be doubted that written monuments were read by Abbot Martin [To confirm the narrative in various places the writer sometimes adduces not only the monk Eberhard (by which name he is accustomed to designate the whole Munich codex lat. 7685, and even those parts of it which are certainly not Eberhard's), but also the testimonies of others, and these sometimes written. Cf. p. 181 (on the year 1511), pp. 57 – 60, 67, 94, 100 – 101, 133, 154, 184 (on things done in the seventeenth century).], which Caramuel had not seen, and which have not been preserved for us.
which in the year 1712 After more than fifty years had passed, the men of Fürstenfeld had this Synopsis reprinted, no miracle being added, nor even the indexes, which were read at the end, being changed. It was enough for them at that time, some introductory poems being removed, to warn the reader thus: Nimme lieber Wahlfahrer mit diser ander-mahligen Auflag verlieb, biss mitler Zeit ein anders gantz neues verfertiget wird [Be content, dear pilgrim, with this second printing, until in the meantime another wholly new one is prepared] (fol. 7v). The title itself remained the same, a few words being added: Synopsis … M.DC.LIX, nunmehro von neuem aufgelegt, und in Druck geben, "zu Augspurg, anno 1712" [Synopsis … 1659, now newly issued and given to print, "at Augsburg, in the year 1712"]. In-4°, 10 ff., 254 pp., 5 ff., with the same and another image engraved in copper.
and again in the year 1752, A third and truly new edition was seen to forty years later by Abbot Alexander, with this title: Liebs- und Wunder-volle Gnaden-Ketten, das ist: Kurtze Verfassung der Wunderund Gutthaten, welche in dem fern- und weitberühmten Gottshauss zu Inchenhofen einem Churfürstl. Marckt in Ober-Bayrn gewürcket der allgemeine wunderthätige Nothhelfer Abbt und Beichtiger St. Leonardus, durch dessen himmlische Kraft und vil-vermögende Vorbitt von 500 Jahren her, bey 5000 Wunder- und Gutthaten, so wohl an Menschen, als an dem unvernünftigen Vieh geschehen seynd, und noch fast täglich geschehen. Deren auf hoch- und niederen Stands-Persohnen öfteres Anmahnen, nur etliche, beliebender Kürtze halbes Ao. 1659. zusammen geschrieben weyland der Hochwürdige, Wohl-Edelgebohrne Herr, Herr Martinus, Abbt der Churfürstl. Stifftung und Closters Fürstenfeld, nunmehro aber auf eifriges Ansuchen inbrünstiger Liebhaber des H. Leonardi mit neuen Wunder- und Gutthaten vermehret, und zum Druck beförderet der Hochw. in Gott Hoch-Edelgebohrne Herr, Herr Alexander, der Churfürstl. Stiftung und Closters Fürstenfeld S. & Exempti Ord. Cisterc. würdigist regierender Abbt, dann des Fürstl. Stifts Waldsassen, Pater immediatus etc. Mit etlich vorgehenden … machen solle. "Dritte Auflage. Augspurg, gedruckt bey Maxim. Simon Pingitzer, 1752" [Love- and wonder-filled chains of grace, that is: Brief account of the miracles and benefits which at the far- and widely-famed church at Inchenhofen, an Electoral market-town in Upper Bavaria, the universal wonderworking Helper in Need, Abbot and Confessor St. Leonard has worked, through whose heavenly power and much-availing intercession for 500 years about 5000 miracles and benefits have taken place, on men as well as on irrational cattle, and still take place almost daily. Of which, at the frequent urging of persons of high and low estate, only some, for the sake of desired brevity, were written together in the year 1659 by the late Most Reverend, Well-born Lord, Lord Martin, Abbot of the Electoral foundation and cloister of Fürstenfeld, but now at the eager request of ardent lovers of St. Leonard increased with new miracles and benefits and forwarded to print by the Reverend in God, High-born Lord, Lord Alexander, most worthy reigning Abbot of the Electoral foundation and cloister of Fürstenfeld of the Sacred and Exempt Cistercian Order, also Pater immediatus of the Princely Foundation of Waldsassen etc. With several preceding … should make. "Third edition. Augsburg, printed by Maxim. Simon Pingitzer, 1752"]. In-4° 14 ff., 296 pp., 2 ff., with the same and another images.
then increased by new care, it was reprinted. If anyone compares this edition with the former, he will find many things added indeed, few changed. For nothing has been changed in those seven "Weeg-Discurssen" way-discourses, nor even, as you may perhaps wonder, in the two brief indexes (pp. 393 and 394) which were read at p. 235 in the edition of 1659. But the two other indexes, of parishes and of candles (ed. 1659, pp. 233 – 235 and 235 – 236), have been revised and slightly increased. But most of all those 25 bonds or chapters of miracles have been increased; for all the more ancient miracles having been reprinted as they had appeared in the first edition, there have been added in almost every bond Nothing however in bonds X and XVI. more recent miracles, performed in the years 1659 – 1752, these now more, now fewer. The palm goes to bond VIII, to which 58 little stories have been added. That the tablets of the monastery were sometimes copied out by the writer both the nature of the matter suggested and he himself makes manifest For example pp. 130, 201, 220, 246, 269..