Willehad

ON ST. WILLEHAD, FIRST BISHOP OF BREMEN AND APOSTLE OF LOWER SAXONY,

IN THE YEAR 789.

PRELIMINARY COMMENTARY

Willehad, bishop of Bremen (S.)

BY A. P.

[1] The Life and miracles As the distinguished men Willehad, Anskar and Rimbert honoured the origins of the church of Bremen and Hamburg and the first beginnings of the preaching of the gospel in upper Germany, so these were happily laid open to posterity by ancient writers, weighty and rich, who left the Life of these three apostles committed to letters. And since the Lives of St. Anskar (BHL 544) and of St. Rimbert (BHL 7258) have already been published in these Acts, it remains that on this 8th day of November, on which St. Willehad appears in the Roman martyrology, his Life too should be brought forth. It is to be held of great value not only because by it almost alone we are taught whatever has been handed down to memory about that distinguished first apostle of Lower Saxony, of St. Willehad, but also because it relates certain things about the history of this region, not many indeed, but to be valued the more, the fewer things we learn from the ancient Annals about what was done there in these times.

[2] born in Northumbria before the year 745, Willehad was born in that Britain from which the earlier apostles of the Frisians or Saxons had drawn their origin, Willibrord, Suitbert, the two Ewalds, Boniface; and indeed he had Northumbria as his fatherland in common with Willibrord. In what year he was born we are unable to determine. For although it is established that he, when he had already been initiated into the priesthood and therefore was at least thirty years old, betook himself to the continent not after the year 774, and further that he was born not after the year 744, it could yet have happened both that he set out from England already in the year 765 See what we shall soon say and that at that time he was in more than his thirtieth year; nor is there any reason available why we could fix a definite time within about the years 730 – 740. For as to what the distinguished A. Hauck brings forward Kirchengeschichte Deutschlands, vol. II2, p. 351, that in a letter given in the year 789 to a certain abbot living in Saxony Alcuin writes of Willehad in such a way as to hint that he was older than himself, this I for my part do not grasp. For Alcuin writes thus MG., Epistolae vol. IV, p. 31: And greet a thousand times the bishop Vilhaed [This is the true Anglo-Saxon name of the saint, who by received custom is usually called Willehadus], most dear to me. I much regret that I withdrew from him. Would that I might see him, and the course of my life be completed in pilgrimage. These words, moreover, if I see well, savour of friendship rather than of reverence, and if any reverence lies beneath the words, it was owed and was paid to a man already adorned with the episcopal dignity. Yet I do not deny that this passage is difficult to explain, nor is it established when or where Alcuin conversed with Willehad, or what is meant by this saying, that not Willehad withdrew from Alcuin, but Alcuin from Willehad. Some indeed have supposed that Willehad was Alcuin's disciple [G. Dehio, Geschichte des Erzbistums Hamburg-Bremen, vol. I (Berlin, 1877), p. 14; cf. MG., at the place cited, note 2]; others, from the fact that they were joined by the bond of friendship, have thought they gathered that Willehad, no less than Alcuin, was numbered at York among the disciples of Archbishop Egbert Hauck, at the place cited; all uncertain.

[3] of the Frisians, from about the year 765 So then Willehad, having been made a priest, since he ardently desired to set out to the Frisians and Saxons for the sake of preaching the gospel, having obtained leave from Alachrat, king of the English, with the consent of the bishops and of a good many other ecclesiastical men, undertook his pilgrimage. This happened between the years 765 and 774, during which King Alchred ruled the Northumbrians [Cf. B. Thorpe, The Anglo-Saxon Chronicle (London, 1861 = Rer. Brit. medii aevi script. XXIII), vol. I, p. 91; vol. II, p. 45]; and since, before he was called into Saxony by Charlemagne, which happened in the year 780, he is said to have stayed a long time in Frisia Life, c. 2, it is altogether likely that he departed from Britain in the beginnings of Alchred's reign rather than in his last times Cf. Hauck, at the place cited. From there, further, he came into northern Frisia, and indeed to the place which is called Dockynchirica [Now Dokkum. This place is called Dockinga in the Life of St. Boniface by the presbyter of Utrecht (Bishop Radbod?) (BHL 1401). The word Dockynchirica indicates that a church had then been built there; which is known from elsewhere too, e.g. from that presbyter of Utrecht], which is in the district of Hostraga, where also the lord bishop Boniface had once been crowned with martyrdom (Life, c. 2). St. Boniface had suffered in the year 754, after, having left Britain in the year 718, he had devoted his labour to winning the Frisians, Saxons and the other peoples of Germany for Christ. Whoever weighs these things and compares them with the time at which Willehad went to Frisia will at once correct what Baronius, to whom the Life of St. Willehad, not yet published then, was not known, brought into the Roman martyrology: At Bremen, of St. Willehad,

first bishop of that city, who together with St. Boniface, whose disciple he was, propagated the gospel in Frisia and Saxony. He preached indeed both in Frisia and in Saxony, yet not with Boniface, whom he did not see even once, but some time after him. Nor does it seem one should agree with those who think that Willehad first betook himself to Utrecht, where both the English and others used to gather who were about to devote their labour to preaching the gospel among the gentile Frisians, and that from there he was destined by those who presided over the whole undertaking to Dokkum in northern Frisia Dehio, work cited, p. 14. Hauck speaks against this, at the volume cited, p. 350. For granted that a certain principal seat of the heralds of the faith had been established at Utrecht, yet in what has been handed down to memory about Willehad not a word is said of Utrecht; indeed, Willehad is said to have been sent into Frisia not by the people of Utrecht but by English bishops and monks, and his journey is narrated thus: as quickly as possible he crossed the sea which was adjacent, and came into Frisia to the place which is called Dockynchirica… (Life, c. 2).

[4] and of the Saxons And after he had first stayed a long time in Frisia, in the district of Hostraga, and had pursued with an even happier outcome the gospel work begun and happily advanced by his predecessors, he formed the plan of adding another part of Frisia, and that wholly gentile, to the Lord's field. He went away, then, toward the east into the district of Humarcha; and when he had not only suffered repulse from its barbarous inhabitants but had come into the utmost danger of his life, rescued from there by chance and nothing daunted, he began to attempt even greater things. Going, then, to the southern parts, he crossed into Saxony itself, into the district of Thrianta (Drenthe), and staying there for some time preached the doctrine of Christ not without fruit. Unhappily, however, it came about that some of his disciples, while they demolished the shrines of the idols more boldly than prudently, so offended the minds of the inhabitants that Willehad, beaten with clubs and greatly afflicted with blows, scarcely escaped from the hands of the raging men. But when the pagans, terrified by a miracle, had allowed him to go away unharmed with his companions, he seems to have remained in the same district until, not long afterwards, Charlemagne, having heard the fame of the man of God, summoned the vigorous worker to himself and sent him into inner Saxony, to the district of Wigmodia, so that there by royal authority he might both set up churches and bestow on the peoples the doctrine of holy preaching.

[5] from the year 780 When he had begun this in the year 780, he fulfilled that greater ministry with such zeal and such fruit that in the second year, that is in the year of the Lord's incarnation 781, both the Saxons and the Frisians dwelling round about all alike promised to become Christians. But in the following year, that is 782, when Widukind had stirred up the Saxons to sedition, the harvest which Willehad had cultivated was overturned again, his companions were killed, and he himself was compelled to take flight. From which, after he had betaken himself into the kingdom of the Franks, not long afterwards [Since indeed, on his return from Rome, Willehad stopped two years at Echternach and returned into Saxony in the year 785. From which it is manifest that what Adam of Bremen hands down, though not very assertively (dicitur), does not agree with the truth (book I, c. 12), that Willehad set out for Rome together with Liudger. For not only is Altfrid silent about Willehad where he narrates Liudger's journey (BHL 4937, book I, c. 21), and the Life of Willehad silent about Liudger (c. 7), but we are taught by Altfrid (at the place cited) that Liudger did not set out on the road before the month of August of the year 784, after the death of Bishop Albinus (21 August 784)] he made a journey into Italy; on which journey, as that English stranger was heartily devoted to Charlemagne and the princes of the Franks, he did not neglect to visit Pippin, king of Italy, then a few years old, but above all he met the Roman pontiff Hadrian I, by whom strengthened and consoled he returned into Francia, and, while the rebellion of the Saxons raged, he resolved to await more favourable times in the monastery of Echternach; in which monastery, together with his disciples, who had been scattered through fear of persecution but were now gathered again with him, he stayed almost two years.

[6] of the apostle In the year 785 Willehad of his own accord went to Charlemagne, who had subdued the rebellious Saxons and was then staying in the fortress of Eresburg, so that at his command he might without delay take up the work begun, which now seemed able to be resumed. And when in this the distinguished man had advanced wonderfully, the churches having been restored, heralds of the faith having been sent to each place, and the very nation of the Saxons having been converted again to Christ, King Charles judged that affairs demanded that a bishop be established in Saxony. And so and bishop of Bremen, in the year 787, on the 13th day of July [That the year handed down by the chronicle of Moissac (MG., Scriptores vol. I, p. 298) is handed down rightly we find by comparing these three things: 1° that the matter was done at Worms, while King Charles was staying there (Life, c. 8); and in the middle of the year 787 the king met the queen Fastrada in this city and assembled a synod there (cf. Böhmer-Mühlbacher, vol. I2, no. 290 cd); 2° that seven years before he was made bishop Willehad first settled in these places and was accustomed to be called bishop, although he was only a presbyter (Life, c. 8); and we have seen that Willehad arrived there in the year 780; 3° that Willehad remained in the episcopate two years, three months, twenty-six days (Life, c. 11); and since he died on the 8th day of November of the year 789 (see below), from this we can gather not only the year but also the day of the ordination, which moreover both the Life of Willehad itself (c. 8) and the chronicle of Moissac affirm to have been the 13th of July (where for in id. iul. one must read III id. iul., as Pertz warned, MG., Scriptores vol. II, p. 257, and again M. Tangl, Mittheilungen des Instituts für oesterreichische Geschichtsforschung, vol. XVIII, p. 65, note 2), and accordingly the common source of both, of which more presently. It is indeed surprising that Willehad was not consecrated on a Sunday, since in the year 787 not the third day before the Ides of July (as Pertz wrongly thought, at the place cited) but the Ides of July itself fell on a Sunday. But those two testimonies of the Life of St. Willehad (cc. 8 and 11) seem weightier than that we should dare to depart from them. The year 788, indeed, is given by a diploma of Charlemagne (Böhmer-Mühlbacher2, 295 [286]), which Adam of Bremen copied from the archive of the church of Bremen (book I, c. 13; cf. c. 12). But all agree that it is not genuine; indeed even he who not long ago tried to show that this spurious letter was composed from three genuine diplomas (Georg Hüffer, Korveier Studien, Münster, 1898, pp. 133 – 54), besides not seeming to have proved it (cf. Hauck, at the volume cited, p. 389, note 1), himself thinks that the see of Bremen was established in the year 787 and that in this year the genuine diploma was given which the forger used in fabricating the one that survives. I pass over the other diploma, which is also feigned to have been given in the year 788 (Böhmer-Mühlbacher2, 296 [287]), since it was fabricated so stupidly that no one of sound mind would even try to defend it] he had Willehad consecrated bishop, and assigned him a diocese which consisted of six districts at the mouths of the river Weser, two Saxon (Wigmodia, Laras), four Frisian (Riustri, Asterga, Nordendi, Wanga). Willehad, then, who had before been called bishop and had certainly acted in some measure the part of a bishop, but now had in fact been made a prelate, established his episcopal see in the place which was called Brema; where he built a house of God of wonderful beauty, which he dedicated on the 1st day of November of the year 789 [The Life of St. Willehad gives the day, c. 9: on the Kalends of November, a Sunday; from which the year too is gathered with certainty]. Having set this as it were as the crowning piece on his work, when the vigorous prelate had set out on a journey to visit the peoples entrusted to him in his parish, that is, diocese, and to strengthen them in the faith, at the place Pleccateshem on the river Weser he fell into a fever, and soon, on the sixth day before the Ides of November, which was a Sunday [Therefore in the very year 789, which the chronicle of Moissac also gives, at the place cited. With which agrees what Anskar says in the book of miracles, c. 1, that at the feast of Pentecost in the year 860 about seventy years (in fact seventy years and some months) had elapsed from the passing of the blessed man], after sunrise he rested in the name of Christ (Life, c. 10). After his body had been carried to Bremen with a great throng of people and buried in the new basilica which he had built, some years having intervened, when Willeric, bishop of Bremen, made of stone this basilica which Willehad had built of wood, he translated the saint's relics from their former resting-place and laid them up in an oratory which he had built near the basilica to the south [Life, c. 11; Miracles, c. 37; which Adam of Bremen explains more distinctly, book I, c. 20]; from which, however, afterwards, on the 8th day of November in the year 860 or even some years before [Anskar gives the day (Miracles, c. 37), but neither he nor Adam of Bremen (book I, c. 33) teaches the year. For although Anskar expressly affirms that the miracles began to be worked in the year 860 after Pentecost (Miracles, c. 1; which testimony of a contemporary man alone is to be heard, and credit is not to be given to Adam of Bremen, who writes at the place cited that miracles were shown from the year of the Lord 861), it can yet be asked whether the miracles which he narrates one by one preceded the translation or followed it. The writer seems to suggest the latter, since he often says that the place in which the body of St. Willehad rested while the miracles were happening was the basilica of Bremen, the church of Bremen (Miracles cc. 1, 2, 3, 5, 12, 13, 23, 28, 35), whose atrium too he mentions (c. 28). It seems, therefore, that the body of St. Willehad had already been translated from the oratory in which Bishop Willeric had placed it (whether the same "oratory" is designated in c. 11 I would not dare to affirm) into the new basilica; which must have been done not later than the 8th day of November 859], it was carried back into the basilica itself by St. Anskar, who had rebuilt it with new work.

[7] two little books relate, All of which chiefly and almost solely

we learn from those two little books which were composed on the life and miracles of St. Willehad (BHL 8898, 8899). one on the life, by a cleric of Bremen, And the former indeed was written by a certain cleric of Bremen [Life, prologue: Whence we too have thought it fitting to write the life of our blessed father Willehad …], certainly after the year 838, in which Bishop Willeric died Cf. Hauck, at the volume cited, p. 405, note 4, perhaps before the year 860, since it records the translation which was made in the times of Bishop Willeric of good memory, but is silent about the one which was carried out by Anskar about the year 860; the other, on the miracles, written by St. Anskar; the other little book, however, contains the miracles, which all seem to have happened in the year 860 Compare chapters 1 and 37, and were committed to writing by St. Anskar perhaps in this year, certainly not much later For Anskar died in the year 865 [Miracles, prologue: Anskar, prelate of the church of Bremen, prays to all … for everlasting peace … in Christ … Wherefore our humility too has decided to search out these things … in letters. Cf. c. 37: But we … have left out these and many other things … And his holy body … we, with a very great throng of the faithful, … placed in the new basilica, which we then dedicated. A few have called into doubt whether these things were written by Anskar or rather by some forger; but those doubts were altogether futile and rested on no reason, so that they are not worthy of refutation], since he had seen some things himself in person, and had heard others handed down by very widespread report [Miracles, c. 1: Since these things were flying about through the mouths of many, and both in our presence and in our absence many publicly obtained there the benefits of health …; c. 37: These and many other things we have left out, which are nevertheless held published among the peoples by the mouth of very many]. But that the former little book too, which contains the Life of St. Willehad, is also Anskar's, Adam of Bremen both affirmed [Book I, c. 33: For he himself who translated him (that is, Anskar) comprised both his life and his miracles in separate books; c. 14: There exists a distinguished book of his life and acts, which his fourth successor Anscar wrote with a faithful pen] and most people once believed. Yet G. Dehio warned that the matter seemed doubtful and that the book of miracles alone was written by Anskar Work cited, vol. I, Anmerk. und krit. Ausführ., p. 51, and he won the approval both of Wattenbach [In the preface to the German version of the Life of Willehad (Geschichtschreiber der deutschen Vorzeit, 2. Gesammtausgabe, XIV, 1888, p. 91)] and of the other more recent scholars. Certainly the testimony of Adam of Bremen is of no great moment in this matter, since it could very easily have happened that either Adam or someone before him conjectured that two little books which had been composed about the same Willehad more than three hundred years before, and of which one bore Anskar's name, were written by one and the same Anskar. by whom the Life too was composed That the conjecture was not very happy we gather from this, both that Anskar openly and seriously professes that the book of miracles was written by himself See p. 838, note 10, while the writer of the Life by no means hints at his own name, and that the author of the Miracles does not even by a word indicate that he had written the Life before. And these things seem enough to make it unlikely that the Life was narrated by Anskar; although I am much less moved by the other arguments which have been brought forward by Dehio or by Wattenbach [And much less still by those which A. Wetzel heaped up, Die Translatio Alexandri (Kiel, 1881), pp. 39 – 41]. For what the latter affirms, that the prologue of the Life and the prologue of the Miracles were written in a very different style, was neither manifest to all It seemed otherwise to Rivet, Histoire littéraire de la France, vol. V, p. 280, nor proves anything, since it suffices to explain the matter that the second little book was composed some time after the first. Dehio too seems to labour in vain where he strives to show not only that the two little books were made by two writers, but moreover that the one was not known to the other, and accordingly that the Life was not written at Bremen. All of which he gathers from the fact that the writer of the Life complains that the miracles of St. Willehad have not been handed down in writing [C. 11: since very many things are said to have been worked there too by the divine power, they have not been laid up in memory by anyone, which the assertion of many proves fulfilled by a true miracle]; that two miracles which are narrated in the last chapter of the Life In the same c. 11 by no means appear in the book of Miracles; that the writer of the Life is silent about all the miracles which are read in the other little book. But these things are of no moment. For suppose — what is at least probable — some have wrongly taught. that the Life was composed some years before the Miracles; then the knot, if there is one, is altogether untied. For the writer of the Life could not know the miracles which happened afterwards, that is, in the year 860, much less the book of miracles itself; and by what right shall we determine that Anskar, while narrating only the things done in this year, ought to have repeated or recalled those two other miracles which had been done long before in the staff and in the chalice of St. Willehad? Nothing, therefore, prevents not only the little book of miracles but also the Life from having been written at Bremen.

[8] The Life, for composing which It was written, however, fifty or more years after the death of St. Willehad, at which time, nevertheless, the sum of the deeds the first bishop of Bremen had done could be preserved faithfully enough in his own church. But besides these things handed down by men's mouths, there is reason for us to believe that the writer of the Life was also helped by written monuments. For if we take away from the Life both the few things which seem to have been received from common report and savour of fable (e.g. c. 7), and the many more which are written merely for edification and present as it were the form or type of any holy bishop, there remain brief, clear passages which present altogether the appearance of true history. Now in some of these passages the Life of St. Willehad agrees wonderfully with the chronicle of Moissac; which, although it was written far from Bremen and from Saxony, nevertheless alone among the other monuments of the ninth century handed down certain things to memory about St. Willehad MG., Scriptores vol. I, p. 298; vol. II, p. 257. It relates the ordination and the death of the holy bishop, and indeed at the very year in which they actually happened, although no year is expressly handed down in the Life; but in the former place too it has certain things which agree word for word with the Life [Pertz was by no means consistent with himself, when in one place (MG., Scriptores vol. II, p. 257) he thought that the Life had been copied in the chronicle, but in another (ibid., p. 383) that the chronicle had been copied in the Life].

CHRONICLE OF MOISSAC.

An at the year 787. And blessed Villeadus was ordained bishop on the (rather the third day before the) Ides of July over Wimodia, and over Riusteri, and Asterga, and Lara, or Nordedi and Wangia; and there he taught the word of God…

LIFE OF WILLEHAD.

C. 8. … he had the servant of God Willehad consecrated bishop on the third day before the Ides of July, and established him as shepherd and ruler over Wigmodia, and Laras, and Riustri, and Asterga, and also Nordendi and Wanga, that there he might be zealous … to be of profit … by doctrine.

In both places, moreover, about Charlemagne's consecration as emperor on the 25th day of December of the year 800, those things are related which, as they agree with one another and also with the Annals of Lorsch, so they differ from the narrative of the other ancient documents. But in both places too similar words, and those worth noting, are said of Rome (the mother of the empire … the head of the empire).

ANNALS OF LORSCH.

At the year 801 … who was holding Rome itself, where the Caesars had always been accustomed to sit, and the other seats which he himself held throughout Italy or Gaul and also Germany…

CHRONICLE OF MOISSAC.

At the year 801 … because he was holding Rome itself, the mother of the empire, where the Caesars and emperors had always been accustomed to sit, and the other seats which he himself held in Italy and Gaul and also Germany…

LIFE OF WILLEHAD

C. 5 … since he himself seemed then to hold both that city which had been the head of the empire and many other provinces in the world…

And although these very words are lacking in the Annals from which the Chronicle was copied in this place, yet elsewhere we read altogether similar things about Widukind both in the Annals, and in the Chronicle, and in the Life of Willehad:

ANNALS OF LORSCH.

At the year 785 … Widuchind, the author of so many evils and the instigator of perfidy…

CHRONICLE OF MOISSAC.

At the year 785 … Widuchint, the author of so many evils and the instigator of perfidy…

LIFE OF WILLEHAD

C. 8 … Widukind, author of all the evil and instigator of perfidy…

the writer used a recension of the Annals of Lorsch now lost, All these things having been compared, since it is by no means likely that a chronicle composed in a distant region was known to the writer of the Life, much less that the Life, which moreover seems to have been written after the chronicle, was read by the author of the chronicle, B. Simpson wisely conjectured [Die überarbeitete und bis zum Jahre 741 fortgesetzte Chronik des Beda, in Forschungen zur deutschen Geschichte, vol. XIX (1879), pp. 133 – 34; cf. also F. Kurze, in Neues Archiv der Gesellschaft für ältere deutsche Geschichtskunde, vol. XXI (1896), pp. 27 – 28] that each of them for himself drew from the Annals of Lorsch, which all know to be the principal source of the chronicle of Moissac, yet not from these Annals such as they have been handed down to us, but from a certain fuller recension now lost. It is understood without any trouble both that in the Annals of Lorsch, whose writer — even if we look only at the recension preserved to us — turned his mind to the affairs of Saxony and was well informed about them, mention was made of St. Willehad, and that these annals were read by the writer of the Life of Willehad.

[9] nor yet Bremen notes on the holy bishop, Dehio had explained the whole matter otherwise Work cited, vol. I, Anmerk. und krit. Ausführ., p. 52: that what the chronicle of Moissac reports about Willehad was indeed drawn from a fuller recension of the Annals of Lorsch, but that this was not the source of the Life of St. Willehad. For he supposed that immediately, or certainly not long after the death of Willehad, certain brief notes about the holy prelate were committed to writing, either at Bremen or in the neighbourhood;

that these passed 1° into the (fuller) Annals of Lorsch, and from them into the chronicle of Moissac; 2° into the Book of donations or traditions of the church of Bremen, which Adam of Bremen brings forward, not, however, where he speaks of Willehad, but where he speaks of his successor Willeric [Dehio thought those brief notes on Willeric very similar to those which he seemed to himself to discern concerning Willehad in his Life. And in those which concerned Willeric the same learned man affirmed that the time was usually designated not by the years of Christ but by the years of the emperors or bishops. To which it must be answered that in the only passage of the Life of Willehad in which the time is distinctly indicated, this is done by designating the year of the Lord's incarnation; and that in what Adam hands down about Willeric too the computation is made only twice from the years of the emperors or of the bishop alone (book I, cc. 15 and 17), but three times also from the years of the Lord (ibid., cc. 18 and 20). Whence it is manifest how weak is the foundation on which Dehio chiefly relies in explaining the whole matter]; 3° into the Life of Willehad. But besides the fact that this conjecture rests on no firm argument See note 3, it is itself not likely; for as easily as it is understood that the coronation of Charlemagne as emperor was narrated in the Annals of the realm, so improbable does it seem that in brief notes, which they say were written about Willehad in Saxony, it was, I do not say mentioned, but even explained. Rightly, therefore, setting that conjecture aside, Simson judged that a certain part of the Life of St. Willehad, small indeed but excellent, was taken from the Annals of Lorsch. it is simple and worthy of credit; The remaining and much larger parts, although they are not to be valued so highly, are yet by no means to be despised. For although the Life was composed somewhat late, and certain things for ornament had already begun to be mixed in among those which were then reported about St. Willehad, nevertheless the writer is to be praised because he did not make up with bad arts for what he did not know about the saint long dead, but in a narrative brief, simple and sparing of wonders and pious commentaries, he brought forward things which in general win credit and at the same time bear a most ancient and rich testimony to the beginnings of the Christian faith in Saxony. The little book on the miracles which was composed by Anskar, nor is the book of miracles useless. although in a meagre narrative it relates scarcely a few things which bear on history, is yet not useless even to historians, since it presents a good many names of persons and especially of places, and informs us to some extent about the manners and opinions of these times.

[10] Each little book, published several times Each little book was first published [A certain German version of the former little book, or Life of St. Willehad, had long since been published, more contracted, however, and rather, if one may say so, free; which Langebek reprinted from the Passional printed at Lübeck in the year 1497 (Passionael efte dat Leuent der Hyllighen), Scriptores rerum Danicarum, vol. I, pp. 360 – 65. An epitome of the Life had also been presented by others, and by Surius on the 8th day of November (edition of the year 1618, vol. XI, p. 207)] by Philipp Caesar, Triapostolatus septentrionis, vita et gesta S. Willehadi, S. Ansgarii, S. Rimberti (Cologne, 1642), pp. 1 – 39, from a very ancient, as he says, and authentic manuscript codex of the church of Hamburg; which he used faithfully [Pertz censured the editor more severely than was fair for having corrected "Anskar's style." For if you leave aside merely orthographic matters, he scarcely wrote any words more correctly, as it seemed to him, e.g. quaedam for quaelibet, aliquo for alicubi, other things of this kind. Let the ample and scrupulous "General verbal notes" be seen which Caesar prefixed to his edition (in Fabricius, pp. 649 – 52)]. His edition was copied, unchanged, by Johann Albert Fabricius, Memoriae Hamburgenses, volume II (Hamburg, 1710), pp. 652 – 92. Nor did Jean Mabillon change it much, whether by emending or corrupting [Pertz thought that a more and more corrupted text was presented by Mabillon's edition. But neither is this truly said. Moreover, certain false readings which Pertz brings forward as Mabillon's are not Mabillon's but Pertz's], Acta SS. O. S. B., saec. III, 2, pp. 404 – 18, when he published the Life from the book of Philipp Caesar and from a manuscript copy of the codex of Corbie Nova (Corvey) in Saxony. In this codex both the prologue of the Life and the last two chapters of the Miracles were lacking. In the rest the Corvey codex scarcely differed from the Hamburg codex, except in chapters 34 – 36 of the book of miracles, which it presented partly narrated in other words.

Langebek used the two editions both of Mabillon and of Fabricius in preparing his own, Scriptores rerum Danicarum vol. I, pp. 343 – 60.

Pertz deserved well of St. Willehad, MG., Scriptores vol. II, pp. 379 – 90, when he reproduced the Life and Miracles from the codex formerly of Abdinghof, now of Münster, collated with the editions of Fabricius and Mabillon.

Neglecting this, Migne, P. L., vol. CXVIII, pp. 1013 – 32, was content to reprint Mabillon's text [A German version of the Life and Miracles was published by C. Miesegaes, Leben des St. Willehad's und St. Ansgar's … aus dem Lateinischen übersetzt (Bremen, 1826), pp. 1 – 48; another by C. M. Laurent among Die Geschichtschreiber der deutschen Vorzeit, which W. Wattenbach published again, Die Geschichtschreiber … Zweite Gesammtausgabe, vol. XIV (Leipzig, 1888), pp. 93 – 123. From the same, I. C. Wulf copied the greatest part of the book of Miracles, Sanct Villehad, pp. 82 – 100].

[11] we have revised against the surviving codices. We have, however, consulted above all the codices themselves [We have neglected the brief epitomes, and those of no moment, which the Sanctilogium of Johannes Gielemans presents, fols. 671v – 672v (Vienna codex, of the private library of the Austrian Emperor 9397 a, volume III, which was written in the year 1479; cf. Analecta Bollandiana, vol. XIV, p. 41), and the legendary of Korsendonk, volume I, fols. 310v – 311v (Brussels codex, Royal Library 858 – 861, written in the year 1490; cf. J. Van den Gheyn, Catalogue, vol. V, p. 95, no. 156)]:

1 = the codex formerly of the abbey of Abdinghof, which is now kept at Münster in Westphalia in the royal archive of the province, marked I. B. 228. It is of parchment, of 87 folios (0m,237 × 0,141), written before the year 1123, partly (fols. 1v – 81v) by a certain Euerhard, partly (fols. 82 – 87) by St. Vicilinus. For on fol. 81v is read: This writing, as it praises the absent one, admonishes the reader to have Euerhard, the writer of this little book, always as one who praises me for him in pious prayer with God. Who lives and rules through immortal ages of ages. To which are at once subjoined in another hand, the same, as it seems, as that in which folios 82 – 87 were written: I beseech the reader to be mindful of Vicilinus the sinner (cf. MG., at the volume cited, p. 378). In the time of Frederick, bishop of Bremen († 1123), the volume was given as a gift to the abbey of Abdinghof by St. Vicilinus, who was then a canon of Bremen; which we are taught by an annotation which was written in the twelfth century — as far as can be seen from the letters, which in more recent time have been renewed with ink laid over them — on fol. 1, and published from there in MG., at the volume cited, p. 379 (cf. fol. 87v, in a fifteenth-century hand: Book of the blessed apostles Peter and Paul of the monastery of Paderborn in Abdinghoff). On fol. 1, before the annotation of which we have spoken, there was written in the twelfth century (the letters here too have been renewed) an index of the feasts of SS. Willehad, Ansgar and Rimbert, published in MG., at the volume cited, pp. 378 – 79. The margin of folio 1 has been gnawed by mice; the lower part of folios 13 – 16 has been cut out by a rascal who needed parchment; single folios have also perished after fol. 3 (a tiny fragment survives), 12 and 79. There are in the codex, besides other things, at fols. 1v – 10, the Life of Blessed Willehad the bishop (BHL 8898), the prologue being omitted; at fols. 10v – 21v the Powers and miracles of the same (= BHL 8899); at fols. 21v – 24v antiphons and responsories on St. Willehad (Inc. O gloriose Willehade in grege sanctorum velud lilium), adorned with neumes, but of little moment.

2 = the codex formerly of Echternach, now of Paris, Bibliothèque Nationale lat. 9738, of the twelfth century. It contains (fols. 47v – 52) the Life and (fols. 52 – 55v) the Miracles. In chapters 12 – 31 of the miracles certain things are contracted.

3 = the copy of the Corvey codex once sent to Mabillon, which is now kept in the Paris codex, Bibliothèque Nationale lat. 11774, of the seventeenth century, fols. 275 – 299v. It contains the Life without the prologue and the book of miracles; in which another recension of chapters 33 – 35 is read, but the last chapters 36 and 37 are lacking.

The Corvey codex itself has perished, or at any rate has not yet been found. Other copies too seem to have perished: the Copenhagen one, which O. Sperling the younger had seen in the year 1689 [Cf. Joh. Moller, Cimbria literata (1744), vol. III, p. 34. In this codex there was also a Latin Sermon on the feast of St. Willehad, hitherto unpublished and not found elsewhere, which bore the name of Anskar, whether truly or falsely is uncertain. Its first words were these: The yearly feast of our most blessed patron …, and its last: May blessed Willehad obtain that we practise these things by his example, so that at some time we too, by his patronage, may attain some place where he rejoices happily in the kingdom of our Lord Jesus Christ, to whom with the Father … Amen], that book which was listed in the eleventh-century catalogue of I know not what library [This catalogue is written in the St. Gall codex 831. Cf. Neues Archiv der Gesellschaft für ältere deutsche Geschichtskunde, vol. X, p. 169, note 3], and the Hamburg codex which Philipp Caesar used; this, however, we have supplied by

4 = the edition of Caesar, having noted also

4a = those things which, on the testimony of the same Caesar, a second hand had corrected in the Hamburg codex.

But since we both know and are able to consult the very sources from which Mabillon drew his text, from him (Mab.) only a few conjectures which the editor proposed had to be noted.

[12] The other writers Now, although afterwards many wrote about St. Willehad, yet they confer scarcely any usefulness for knowing the history of the holy man, since they did nothing else than repeat themselves what is narrated in the Life, or even, as very often

it happened, they corrupted them with perverse interpretations or fabulous additions. and Adam of Bremen himself Of this we have a notable example in Adam of Bremen; who, when he was narrating the deeds of Willehad, set forth certain things from his Life, excerpted according to the sense, in such a way that it could occur to a man not skilled in criticism [A. Wetzel, Die Translatio S. Alexandri. Eine kritische Untersuchung (Kiel, 1881), p. 41 – 48.] that Adam had received what he sets forth from another Life, which had been written by St. Anskar but has now perished, and not from the one which survives. On the contrary, the others have rightly and deservedly judged that our Life was read by Adam. For there is such agreement between the Life and Adam, both in the things narrated and even in the very words Wetzel adduces the individual passages, p. 46 – 47., that Wetzel was compelled to determine that the lost Life, which he supposed to have been written by Anskar, had been read not only by Adam but also by the author of the Life which survives:

Life by Anskar

Life BHL. 8898 Adam

they added nothing to the narrative of the ancient Life Yet by this explanation nothing is explained. For since it is both manifest, and we shall shortly show it, that wherever Adam disagrees with the Life which we have, there he disagrees with the truth, one of two things must be supposed: either that those errors which we detect in Adam had infected the little book of Anskar, but had been removed by the author of the Life BHL. 8898 — and how unlikely this is, there is no need to say; — or that Adam corrupted the things which had been correctly written by Anskar; but come now, why could he not equally have rendered badly the things which had been narrated in the anonymous Life BHL. 8898? It is clear, therefore, that it is by no means necessary for us to determine that that other Life, which had been composed by Anskar, preceded the anonymous Life; which is all the less probable for this reason, that, since it is established, as Wetzel himself admits, that the book of miracles written by Anskar was of use to Adam, that book is found joined with the anonymous Life BHL. 8898 in all the manuscripts which survive, and among these also in those which were kept in Saxony — at Hamburg, I mean, at Paderborn (Abdinghof), at New Corvey — so that it can be doubtful to no wise man that Adam of Bremen used that anonymous Life.

[13] besides false interpretations But he used it unhappily [Cf. I. M. Lappenberg, in Archiv der Gesellschaft für ältere deutsche Geschichtskunde, vol. VI (1838), p. 791 – 93; K. Koppmann, in Forschungen zur deutschen Geschichte, vol. VIII (1868), p. 635.]. For when he had read in the Life that Willehad came into Frisia to the place (Dokkum) … where the lord Boniface, bishop, had already long before been crowned with martyrdom (c. 2), in setting these things out he erred in more than one thing. For he judged that Willehad had arrived there immediately after the death of Boniface [Which is clear not only from the fact that he narrates that some of the pagans who had killed Boniface, having become penitent, were baptized by Willehad (book I, c. 12), but chiefly because he relates that Willehad preached to the Frisians as well as the Saxons after the martyrdom of St. Boniface for thirty-five years in all (book I, c. 14; but from the death of Boniface 5 June 755, as Adam thought (book I, c. 11) to the death of Willehad (8 November 789) there are 34 years and 5 months. Some writers formerly followed Adam, so that some related that Willehad crossed into Frisia in the year 755, others even in the year 750. Cf. Joh. Moller, Cimbria literata, vol. II, p. 985.], and he held Dokkum to be the place not only of the martyrdom but also of the burial of St. Boniface. But although he could have been better taught by what he read in the Life of St. Willehad, he nevertheless seems excusable in that he wrongly defined the first time at which the saint passed over from England into Frisia, since it is possible for us to attain it to some extent only because we have ascertained the regnal years of Alchred, king of the Northumbrians, which he could scarcely have known. That he also slipped badly concerning Willehad's coming into Saxony, where he wrote (book I, c. 12): He is said to have preached seven years in the same region until the twelfth year of the rebellion of the Saxons (776/777 – 783), whereas the Life plainly relates that he had then been in Saxony three years (c. 5, 6), this too admits of some excuse, since the writer of the Life, after he had shown that Willehad was in exile from Saxony for some years (782 – 785), set out in these words, now not so plain, that the same man was made bishop (787) seven years after he had come into Saxony (780): for seven years before he dwelt as a priest in the same parish [Life, c. 8. That this passage is in Adam's view when he writes "he is said," can scarcely be doubted.]. But in the other matters in which Adam departs from the Life, whether he adds something [For example, that St. Liudger was present as companion to Willehad on the Roman journey. Cf. above, p. 836, annot. 12.] or changes something [For example, where Adam reports that, when the persecution against the Christians was stirred up in the year 782, the companions of Willehad were dispersed to preach, while in the Life it is read: (the Saxons) began to scatter the servants of God wandering through every place (c. 6), and also: the disciples who had been dispersed everywhere on account of fear of the persecution (c. 7).], either no credence or only slight credence is to be given to a man otherwise most deserving of the history of Bremen.

[14] and a few certain fables. Much less credence shall we give to the writers of a later age, who, perhaps because they had read in Adam that Willehad hastened into Frisia for this reason, that he was burning with love of martyrdom (book I, c. 12), and that the same man, although the grace of God predestined him for greater titles, nevertheless was, in his own will and zeal, ready for martyrdom (ibid.), feigned that he actually suffered martyrdom [So, for example, the German poem which is painted in the building of the town hall of Bremen on a picture painted in the year 1532, in which Charlemagne and St. Willehad are shown as the founders of the church of Bremen. The picture has been drawn and the poem published in Denkmale der Geschichte und Kunst der freien Hansestadt Bremen, Abth. II. Das Rathaus zu Bremen (Bremen, 1862), plate V; and from there in Wulf, Sanct Villehad, at the opening of the booklet. Cf. also Joh. Moller, vol. II, p. 988.]; in which matter they depart wholly from the Life, from Adam, and from the liturgical tradition of the church of Bremen. In general, however, it happened fortunately that, as time went on, only very few fables were mixed into the deeds of Willehad [For example, that he obtained free rights for the city of Bremen from Charlemagne (so the vernacular chronicle of Bremen of Gerhard Rynesberch and Herbord Schene, in I. M. Lappenberg, Geschichtsquellen des Erzstiftes und der Stadt Bremen, Bremen, 1841, p. 56 – 57); that he received from the same many precious things or insignia, which are kept with honour in the same (Bremen) church (so the "Old writing on the church of Bremen" which Langebek edited after Lindenbrog, Scr. rer. Danic., vol. I, p. 366, and which was composed not in the 10th/11th century, but indeed scarcely before the end of the 14th century). On these cf. Dehio, op. cit., vol. I, Anmerk. und krit. Ausführ., p. 52 – 53: "Die spätere Ueberlieferung über Willehad". Of this kind also is the little story taken from I know not what more recent chronicle, that in the year 787 Widukind, having been made a prince of the kingdom, came to Worms with Willehad and "presented" the holy man to King Charles so that he might be consecrated bishop (cf. Wulf, op. cit., p. 51 – 52).], and — what is worthy of praise and admiration — that by those who in our days have narrated the life of the saint to the pious faithful [P. Feenstra jr., Willehad, een apostel der Friezen, in De Vrije Fries, vol. XIV (Leeuwarden, 1881), p. 157 – 89; J. E. Wulf, Sanct Villehad, Apostel der Sachsen und Friesen an der deutschen Nordseeküste und erster Bischof von Bremen, Breslau, 1889, in-8°, 5 ff., XIV-100 pp.; Anton Tappehorn, Das Leben des heiligen Willehad, ersten Bischofs von Bremen, Dülmen, 1901, in-16, 50 pp.] they were by no means admitted.

[15] Of the liturgical cult It remains that we gather the few things concerning the cult of St. Willehad which have been handed down to memory. That he began to be venerated as a saint by the people of Bremen not long after his death the two whole little books on his life and miracles sufficiently indicate, and Anskar is witness that in his time the feast both of the deposition and of the translation of the holy prelate was customarily kept on 8 November Mirac., c. 38.; of St. Willehad. to which was afterwards added on 13 July the memory of his ordination, which is entered in the Abdinghof manuscript of the beginning of the 12th century [MG., Scr. vol. II, p. 378. Cf. the History of the archbishops of Bremen composed at the beginning of the 14th century, in I. M. Lappenberg, vol. cit., p. 8: His passing is celebrated with festive joys on the 6th of the Ides of November, but his ordination on the 3rd of the Ides of July.]. But although the holy prelate was inscribed in the Roman Martyrology on 8 November, yet in Germany itself, after it had in great part fallen away from the Catholic faith in the 16th century, the cult paid to him in not a few dioceses seemed to fall into disuse. So that it might be restored in full, at the instance of the bishops of Münster, Hildesheim and Osnabrück, the Sacred Congregation of Rites granted in the year 1901 that in honour of St. Willehad a Mass and Office under the rite of a lesser double should be celebrated on the first free day after the saint's feast.

[16] Of his relics. The sacred body of Willehad, after it had been carried back by Anskar in the year 860 into the cathedral church and honourably laid to rest, seems to have rested there and his mausoleum to have been held in great honour [Adam of Bremen narrates (book II, c. 78) that the body of the excellent prelate Alebrand († 1043) was buried in the middle of the new basilica which he himself had begun, namely in the place where the high altar had first been situated, next to the mausoleum of the holy father Willehad. Further, since we see the tomb of our saint placed within the basilica itself both in the year 860 and in the 11th century, I do not know what is meant by these words, which the author of the Life of St. Rimbert († 888) reported (BHL. 7258, c. 24), that Rimbert was buried outside the basilica near the tomb of St. Willehad outside the eastern wall of the church.], until, at the time of that Reformation, as it is called, when the cult of the saints had been cast aside together with the Catholic faith, these relics into neglect

came and, as it seems, perished [See Wulf, op. cit., p. 74; cf. what Adolf Overham, librarian of New Corvey, wrote to Mabillon, Act. SS. O. S. B., saec. III, 2, p. 418.]. Before that, however, certain particles of them had been given as gifts to several churches Cf. Wulf, place cited; Tappehorn, op. cit., p. 48., for example within the years 1120 – 1124 to the abbey of Abdinghof near Paderborn [The note on this matter written in the Abdinghof manuscript was edited, after Mabillon (place cited), by Pertz, MG., Scr. vol. II, p. 379.], and at an uncertain time to the church of St. Willehad at Viborg, a city of Jutland. This church, founded before the year 1200 [Cf. E. Jörgensen, Helgendyrkelse i Danmark (Köbenhavn, n. d. [1909]), p. 155.], possessed particles of the saint's vestments and also some bones laid up in a shrine; but when that shrine had been carried after the times of the Reformation into the greater church of Viborg, it perished with that church in a fire in the year 1726. Of the lost book of the miracles of Viborg. Very many miracles were said to have been wrought at these relics, so that a little book about them too was written on parchment about the year 1320 by a monk of Viborg; that he had seen this volume is attested, in a letter given to Erik Pontoppidan, by Chr. Tychonius, pastor of the cathedral of Viborg under the "reformed" religion and diocesan provost, from whom we have received almost everything that has become known to us about the cult of St. Willehad among the people of Viborg [His testimony was edited by E. Pontoppidan, Marmora danica selectiora, vol. II (Copenhagen, 1741), p. 213 – 14.]; where the little book, still unedited, lies hidden we have not succeeded in learning, nor do those who have afterwards made mention of it [For example I. C. H. Dreyer, Notitiae librorum manuscriptorum historiae Cimbricae (Rostock, 1759), p. XXXII; C. Miesegaes, Chronik der freyen Hansestadt Bremen, vol. II (Bremen, 1829), p. 122; Wulf, vol. cit., p. 74; Jörgensen, vol. cit., p. 9 – 10.] add anything to what Tychonius teaches in Pontoppidan.

[17] The other monuments of the cult. That sacred buildings have been dedicated to the holy prelate both formerly and recently there is scarcely need to mention Cf. Wulf, p. 76 – 80; Tappehorn, p. 47 – 48; Jörgensen, p. 155.. But that he was held in honour not among churchmen alone, nor only at Bremen and in Denmark, but was long ago also invoked in dangers by Frisian sailors, Adam of Bremen attests in a not inelegant narrative of the things boldly done by those sailors, which he had learned from Adalbert, bishop of Bremen Gesta pontif., book IV, c. 39, 40..

I. LIFE OF ST. WILLEHAD

Willehad, bishop of Bremen. (S.)

BHL Number: 8898

BY AN ANONYMOUS AUTHOR

From the manuscripts (1.) of Münster, of the royal archive, shelfmark I. B. 228; (2.) of Paris, Bibl. Nat. lat. 9738; from the transcript of the lost Corvey exemplar, in the manuscript (3.) of Paris, Bibl. Nat. lat. 11774, and from the edition which Philipp Caesar prepared from the (4.) Hamburg manuscript, likewise lost, noting those things which (4a.) had been corrected by a second hand in this manuscript, and (Mab.) the conjectures of Jean Mabillon. — Cf. Prelim. Comm., no. 11. We have retained the manner of writing such as is observed in manuscript 1, although we have neglected the accents with which certain names are there marked several times, yet by no means consistently.

Here begins the prologue to the Life of St. Willehad, confessor Is missing in 1, 3. Caput I. Prologus in v. s. W. 4..

The saints are to be praised When the devout affection of the faithful sets forth the praises and acts of the saints, it surely strives to preach Christ in them, to glorify Christ. For they were made victors by the power of Him by whose grace they had been proved faithful in good conduct. For by the grace of God, according to the Apostle, the saints are what they are. I Cor. 15, 10. And because His grace is always good, through it too men become sunt 2. men of good will. It is also by the grace of God omits 2. that this very good will, which has already begun to be, is increased in good and so, by growing, is multiplied; whereby any just man may fulfil the divine commandments which he wills, when omits 4. he wills fully and perfectly. The saints therefore are to be praised on account of their good merits, nay rather omits 2. Christ is the more to be praised in them, by whose grace they received that they should become good and holy. Yet although these proclamations of praise are deservedly bestowed imperitantur 2. by the devotion of the faithful on many living piously and devoutly in this life, they are nevertheless better and more reasonably shown to holy men after the most perilous life of this world has been well carried through and happily completed, because then (q. t.) t. enim 2. above all is it fitting to extol and proclaim the holiness of each, when neither he who is praised can be tempted by pride nor he who praises be branded with flattery. Whence also the most just custom of holy Church has grown up, that the conduct and devoutness of those saints who in this life stood out as illustrious and praiseworthy for miracles and devotion of faith and perfection of good works should be described after their departure, so that those who come after may have that in which they may imitate an example of virtue, may also have that in which they may behold the grace of the divine mercy, and may not despair that they can do things which perhaps seemed impossible, when they see these things fulfilled in those men, and whatever wonderful and outstanding things they, though surrounded here by frail flesh, accomplished with the help of divine grace. But while these things are by right to be rendered by all the faithful to the saints omits 2., especially by their clients. that is, to the most blessed citizens (b. c.) c. b. 2. of that heavenly omits 2. fatherland, yet each one will be bound to show this more diligently to those by whose patronage he truly non 2. believes without doubt and faithfully that he is more especially protected and helped. Whence we too have thought it worthy to write the Life of our blessed father Willehad, first bishop of the church of Bremen, a life devout and in all things dedicated to God, so that by narrating the triumph of his virtue we may both proclaim the divine glory in him (p. in eo) in eo p. 2. and set forth the example of his holiness for others to imitate.

Here ends the prologue (E. p.) omits 4..

Here begins the Life of the blessed sancti 2, 3, 4. Willehad, bishop et confessoris adds 2, 3, 4..

[1] Willehad, born in Northumbria, 1, 2 do not present the Life divided into chapters. Caput II. De patria eius et quid in ea egerit adds 3, 4.. There was, then, a venerable man of the race gente 3, 4. of the English, from among the Northumbrians, named Willehad, who, having been educated from infancy sua adds 2 in sacred letters and instructed in spiritual spiritualibus 2. disciplines, began zealously to live in the cultivation opere vel adds 2. of God, and, intent day and night on fasts, vigils and supplications, stood out as devoted in the service of almighty God. And his acts were fuerantque 2. to all who dwelt there as honourable and good, so also lovable and praiseworthy. And he too, as his age advanced omits 2., was by the favour of all (c. f.) f. c. 2., through the grace of election, raised there to the priestly honour. This he strove always more and more to adorn and increase by the merit of holiness and by outstanding exercises of good works. At length, and having been made a presbyter, At length, having received consecration to the presbyterate, he heard that the Frisian and Saxon peoples, hitherto unbelieving and pagan, having abandoned the worship of idols, had already in some measure begun to seek after the mysteries ministeria 3, 4. of the Catholic faith, and desired to be cleansed from the stains of their old state by the sacrament of baptism. Having heard this, therefore, the man of God was filled with great joy, and, kindled with inmost love, he began eagerly to seek he obtains from the king and the bishops of the English how he might transfer himself into those parts for the love of God. And because the servant of God, stirred by the divine instinctu 1. Spirit, burned from day to day with zeal of this kind, the lighted lamp could not lie hidden under a bushel in the darkness, but was placed upon a lampstand, so that it might shine openly to all (p. o.) o. p. 2. who either then were or were to be in the house of the Lord. Cf. Matth. 5, 15. He went therefore to the king who at that time ruled among the people of the English, named Alachrat Alchred, king of Northumbria in the years 765 – 774. Cf. above, p. 836, no. 3., and tearfully made known to him with what quod 2. zeal he was kindled for the service (e. s.) s. e. 2. of the Lord, and asked that by his permission and leave it might be granted him to go to the aforesaid countries to preach the word of the Lord. He, having learned his most holy will, called together to himself no small assembly of bishops and other servants of God, and before all made known his most fervent (e. f.) f. e. 2. devotion; and with the equal consent of all — since indeed the holiness of that same blessed man had long since been proved (f. s.) s. fuit 3, 4. to all — he sent him, commended to the heavenly grace, to the aforesaid places for the sake of preaching the word of the Lord.

[2] that he be sent into Frisia, [Caput III. Quomodo in Fresiam venerit et quomodo res ei procedere ibi coeperit adds 3, 4.] He, undertaking this pilgrimage predicationem 2. with a most willing mind, crossed as quickly as possible the sea which lay adjacent, and came into Frisia to the place which is called Dockynchirica Docruchyrica 2; Docyncyrca 3, 4; Docyncyrea Mab. [Dokkum. Cf. ibid., annot. 10. In explaining the names of places we have been very greatly helped by the notes of Pertz and Laurent.], which is in the district of Hostraga Hostrocha 2; Hostracha 3, 4. Oostergo in western Frisia., where the lord dominus 3, 4. Boniface, bishop, had already long before been crowned with martyrdom † 754.. There, therefore, since qm 1; quō 2; cum 3; quum 4. many had previously been instructed in the faith through the preaching of the said martyr, and there in the districts of Oostergo he was received by them with great honour, and, teaching there the things that are of God, he dwelt a long time. For Tunc 4a. very many of the nobles also handed over their children to him there to be educated. These he continually stirred to divine love so also Mab., as much by the word of doctrine as by the example of devout conduct, and many who had once strayed from the faith he called back to true and Catholic knowledge, and showed himself in that same place a very great light of heavenly brightness scientiȩ 2.. A very great throng of the Gentiles also, instructed by the word of holy preaching, he baptized there.

[3] and Humarcha, Caput IIII. Quomodo occidendus et sorte divinitus liberatus sit adds 3, 4. Proceeding thence, he crossed the river Lovekȩ Loueke 2, 4; Loveke 3. Lauwers., and came to the place which is called

Humarcha [The district (Humsterland) which the river Lauwers divides from the district of Oostergo. Cf. Altfrid's Life of St. Liudger (BHL. 4937), book I, c. 22: He (Charlemagne) set him (Liudger) among the people of the Frisians on the eastern side of the river Labeki (= Lauwers) over five districts, whose names are these: Hugmerthi (otherwise Hugmerchi) and so on.], and there he began to preach the name of the Lord to the barbarians and to persuade them that, abandoning the superstition of idols, they should receive the knowledge of the one from here a leaf has been cut out in 1. true God, whereby through the washing absolutionem Fabricius; abluitionem Pertz. of holy baptism they might have been able to merit (v. p.) p. v. 2. the pardon of their sins, saying that it was insane and vain to seek help from stones, and to hope for the comfort of aid from dumb and deaf images. Hearing this, the fierce people, exceedingly given to idolatries idolatriis 2., all stirred up together in great anger, gnashed their teeth at him, saying that the profane man ought not to live any longer, nay rather that he was guilty of death who had presumed to utter such sacrilegious sacrilegam 2. words sententiam 2. against their most invincible gods. Some among them, however, of sounder counsel urged the rest, saying that this rule of religion was unknown to them, whether it had been set forth by the divine will; and that the man utrum 2. himself was guilty of no crime at all omits 3.; for which reason it was not fitting that he should perish by so doubtful a death, but rather that a lot should be cast, whereby it might be shown from heaven whether he was worthy of destruction; if otherwise, that they should let him go free, and they themselves would be proved guilty in nothing at all. It was done therefore as they had urged, and according to the custom of the Gentiles a lot was cast over him, whether he ought to live or to die We have similar things in the Life of St. Willibrord, c. 11 (above, p. 442).. And so, divine providence governing, the lot of death could not fall upon him; wherefore they did not dare to harm him in anything, but, having taken counsel, they let him go away from them unhurt.

[4] afterwards he preaches the Gospel in the district of Drenthe. Caput V. Quomodo plagis et gladio caesus miraculose servatus sit adds 3, 4. Passing thence he came to Thrianta [The district of Drenthe, which adjoined the district of Humarcha between east and south.], and there ibidemque 2., while he preached the word of the Lord, a very great multitude of the Gentiles believed and received the sacrament of baptism. Lingering in that place for a longer time, he zealously strove both to instruct those who did not believe and also to strengthen believers in the way of truth by words as well as by examples; and very many, imitating omits 3, 4. the good life of their master diligere supplied by Mab., began both to hold the errors of the Gentiles in hatred and to venerate with devout intention the Christian religion which they professed. Whence it happened that certain of his disciples, pricked by divine ardour, began to overturn the shrines erected round about after the custom of the Gentiles and to reduce them to nothing, as far as they could; when this was done, the barbarians who had perhaps still remained unbelieving, kindled with exceeding fury, rushed upon them suddenly with violence, wishing to destroy them utterly; and there they beat the servant of God with clubs and inflicted very many blows affececere 2 before correction upon him. One of them also, having drawn his sword from here 1 resumes., rushed upon the servant of God, attempting to cut off his head. But the blessed man at that very time had a casket capsis 1. with holy relics hanging at his neck. And when the stroke of the smiter fell upon his neck, it partly omits 3, 4. cut through the strap of the casket, but could not wound him himself in anything at all. Terrified by this miracle the pagans suffered him and his companions to go away unhurt, nor did they presume to be troublesome to them in anything any further.

[5] Thence, at the command of Charlemagne, Caput VI. Quomodo a Karolo imperatore in Saxoniam missus sit adds 3, 4. After this, however, the most glorious king of the Franks, Charles, who had already many times laboured among the people of the Saxons so that they might be converted to the faith of the Christian religion — but they, always averse in their hearts, quite often deserting the faith they had received, were rather omits 1. entangled in their former errors, — having heard the fame of the man of God, commanded that he be summoned to him. And receiving him Quem 3, 4. with honour and reverence when he came to him, he willingly gave his mind intendebat 2. to his conversation and doctrine, and, having proved him in holy morals and in the constancy of unfeigned faith, sent him into the parts of Saxony to the district which is called Wigmodia [The district between the rivers Weser and Elbe, in which the city of Bremen was situated.], in the year 780 he sets out into Saxony; so that there, by royal authority, he might both build churches and bestow upon the peoples the doctrine of holy preaching, and freely announce the way of eternal salvation to all who dwelt there. This ministry, devoutly undertaken, he carried out most dutifully, and, passing through the whole diocese round about, he converted many to the faith of Christ by evangelizing, so that in added above the line 1. the second year the Saxons as well as omits 2. the Frisians dwelling round about all alike promised that they would become Christians. where, when he converted many to the faith, This happened, then, in the year of the Lord's incarnation 781, and in the 14th year of the reign of the said most serene omits 3, 4. prince Charles, who, however, had not yet (n. i.) i. n. 3. been raised to the imperial summit. Him afterwards, consecrated emperor at Rome by the hands of the most reverend reverendissimi 3, 4. Leo, the apostolic one apostolice sedis episcopi 2., in the 34th year of his reign, the Catholic Church of Christ established in Europe Erope 1 before correction received with veneration and rejoicing alike. For the imperial power, which after Constantine Constantium 2., the most pious Augustus, had hitherto reigned among the Greeks in the see of Constantinople, when, men of royal stock having by then failed there, the commonwealth was administered rather by a woman's rule directione 3, 4., was in his times, through the election of the Roman people in a very great council of bishops and other servants of God, transferred to the dominion of the Franks; since he (q. i.) i. enim 2. also (i. et) et i. 3, 4. was seen at that time to hold both that same city which had been the head of the empire and many other provinces in the world; on which account he was by right worthy also of the imperial title. In the aforesaid time of his reign omits 2., therefore, the servant of God Willehad began to build churches throughout Wigmodia and to ordain presbyters over them (s. e. o.) o. s. e. 2., who might freely confer upon the peoples the counsels omits 3, 4. of salvation darent adds 2. and the grace of baptism baptismatis 3, 4..

[6] when the Saxons rebelled (in the year 782), [Caput VII. Quomodo Widikindi persecutionem fugerit et quid socii eius passi sint adds 3, 4.] But in the following year [The year 782. See the Annales Laurissenses and the Annals called Einhard's for this year.], at the instigation of the devil, envious of all good, there arose one Widukind so also 4; Widikindus 2, 3; Widdikindus Fabricius. of more perverse counsel, who, striving visus 3, 4. to rebel against King Charles, gathered to himself a great multitude of the Saxons. And they too with one mind began to persecute and punish those who seemed steadfast in the faith of Christ, and also to scatter the servants of God wandering through every place and to drive them from their borders. he is compelled to flee into Frisia; When this persecution was stirred up, it befell the servant of God, according to the command of the Lord who enjoins: If they persecute you in one city, flee into another, to pass over from Wigmodia into Utriustri ut ruistri 2; Vtristi 3; Utriustigen 4a. [That is, into the outer part of the district of Riustri (Rustringerland), which was situated to the west of the district of Wigmodia beyond the river Weser. It was washed by the British or tresonic ocean.], and there, boarding a ship, he crossed the sea around Frisia, and thus, with the help of the grace of Christ, but his disciples who had remained were killed. he escaped their persecution. Cf. Matth. 10, 23 Moreover the Saxons, their anger blazing up, exercised the more fiercely upon his disciples the cruelty which they had been unable to exercise upon the master. For they slew with the sword, out of hatred of the Christian name, Folcard Forcardum 1. the presbyter an erased letter follows in 1. with Count Emmiggo Emmingo 2, 3, 4. in the district named Leri [Another is the district of Laras, of which often below. Leri, however, was situated on the western side of the river Hunte. Cf. C. H. Nieberding, Geschichte des ehemaligen Niederstifts Münster, vol. I (Vechta, 1840), p. 55 – 65.], and Benjamin in Ubhriustri Ubruistri 2; Cibhriustri 3, 4; Cibhriustrigen 4a. In the upper part of the district of Riustri., and the cleric Atrebanus in Thiatmaresgaho Thiatmaresgao 3. In Dithmarschen (Ditmarschen), above the mouths of the river Elbe to the north., and also Gerwal with his companions in Bremen. And they indeed having thus omits 2. been happily called to the heavenly kingdoms by the shedding of their own blood, the storm of persecution tamen adds 2, 3, 4. afterwards raged for a longer time, the Saxons being in rebellion.

[7] Having set out for Rome, [Caput VIII. Quomodo durante persecutione Romam profectus sit et in Fresiam redierit adds 3, 4.] When this was done, the man of God, recognizing that there was no opportunity for him to preach at that time, took to the road and went to Pippin Pipinum 3., king of the Lombards Longobardorum 4a. [Son of Charlemagne and Hildegard and king of Italy. He was then about five years old. Cf. Böhmer-Mühlbacher, vol. I2, n. 508 d.], and thus by a prosperous course reached Rome. Staying there, with many tears and prayers at the most sacred see of blessed Peter, prince of the apostles, he zealously and devoutly commended himself s 2. and the whole company of the faithful omits 2. to the divine clemency, especially those whose care was most at his heart, lest perhaps forsan 3, 4. the Christianity received in the parts of Saxony should then be utterly annulled by the machination of the devil. Departing thence, and not a little strengthened by the consolation of the venerable Pope Adrian Hadrian I, 772 – 795., the servant of God rejoicing made his way back into Francia. he returns into Francia On this journey itenere 2. it happened that the divine power was also at work in him. For the servant of the man of God, Aldo by name, who provided his master's food, had a certain wooden dish, which is commonly called a scutella, which he was accustomed to set before him at his table always clean and shining. This the aforesaid servant one day found broken by chance. And so at the time of the meal, when the man of God asked for it, the servant was by no means willing to conceal from him the negligence that had occurred, but told him that it had been broken. He commanded that it be brought to him at once, such as it was. But the servant, returning to the place where it lay, found the dish which he had before left broken whole, as if it had never had habuisset 2. any damage. When it had been brought

he set it before him glad and cheerful, he who before, trembling and fearful, had dreaded the anger of just reproof. That this was done from heaven on account of the grace of the holy man is not doubted, although he himself added by the first hand above the line 1., fleeing pride, desired that it be done in secret rather than publicly. and in the monastery of Echternach Returning therefore from the journey he had undertaken, he passed over to the place which is called Afternacha ȩpternacha (ȩpt- by another hand over an erasure) 2; Asternacha 4, Mab. The abbey of Echternach, on which above, p. 428, no. 37., and there his disciples, who had been dispersed everywhere on account of fear of the persecution, were joined to him anew. Refreshing them with kindly consolation, he strove piously to admonish them that they should bear themselves constantly in all things for the faith of Christ. he stays two years. And having remained in that same place for almost two years, he chose to lead a solitary life as a recluse inclusus 2, 4a.. There too omits 2., living in no ordinary medicriter 1 first hand way, while he gave himself continually omits 3, 4. to reading and atque 2, 3, 4. prayer, he was then especially given to writing during the day interdum 2, 3, 4.. For he wrote there the epistles of blessed Paul in one volume and very many other things, which, kept by his eius 2. successors as a monument monum-2 before correction of his holy memory, remain intact to this day. Many too in that same place were corrected to a better life by his examples and admonitions and kindled not slothfully non inignaviter 2. to the service of the Lord.

[8] Having returned into Saxony (in the year 785), Caput IX. Ordinatio sancti Willhadi in episcopum adds 3, 4.. After this, however, the venerable priest of the Lord Willehad omits 3, 4. again went to King Charles, who was then by chance encamped at Eresburch Eresburc 2; Eresbur 3, 4. [Eresburg (Stadtberge) on the river Diemel. Charles stayed there a long time in the year 785. Cf. Böhmer-Mühlbacher, vol. I2, n. 267 ff.; G. Richter, Annalen des Fränkischen Reiches im Zeitalter der Karolinger (1885), p. 91.], a fortress of Saxony, setting forth proponens 2, 3, 4. the most devoted affection of his will for the preparation of the gospel of peace, and requesting his most equitable instruction in this. He, for the consolation of his labour and the support of those who came after him, gave him as a benefice a certain cell in Francia which is called Iustina [Whose site is uncertain. To some it is the same as the Iustinna which is listed in the Division of the kingdom of Lothar II in the year 870 (MG., Capitularia vol. II, p. 194, l. 6), which Hadr. Valois thought to be Montjustin, dép. Haute-Saône, arr. Vesoul, cant. Noroy (Notitia Galliarum, p. 258), while Krause conjectures that it is perhaps Jussan near Besançon (MG., place cited). Others name Justine, dép. Ardennes, arr. Rhétel, cant. Novion-Porcien (cf. Böhmer-Mühlbacher, vol. I2, n. 268 g).], and commanded him to return again, for the name of Christ, to the parish he had begun. Receiving this gratefully and devoutly, he came again to Wigmodia, and preached the faith of the Lord publicly and vigorously to the peoples. He also restored the churches that had been destroyed, and arranged that approved persons, who should give the counsels of salvation to the peoples, should preside over each several place. he preaches the faith of Christ not in vain And thus in that same year, by the ordering of divine inspiration (d. o. i.) o. i. d. 2., the people of the Saxons received anew the faith of Christianity which they had lost. And indeed Widukind Widikindus 3, 4. too, the author of all the evil and the instigator so also 1 first hand; incensorque 1 corrected by another hand of the faithlessness, in that same year, submitting himself to King Charles, obtained the grace of baptism Cf. Böhmer-Mühlbacher, vol. I2, n. 268 i.. And thus for a time the evils which had been heaped up by his destructiveness were quieted. After this, however, when all things seemed peaceful, and the necks of the Saxons, though their ferocity had been compelled, were now growing gentle under the light leui 2. yoke of Christ, the said most excellent prince, being in the city of Worms, had the servant of God Willehad consecrated bishop on the 3rd of the Ides kl. 2. of July 13 July 787. Cf. above, p. 837, annot. 1., and appointed him pastor and ruler over Wigmodia Wigmodiam 4. and Laras The Lerigau between the rivers Weser and Hunte. Cf. above, p. 844, annot. 4. and Riustri Ruistri 3, 4. Cf. ibid., annot. 3. and Asterga Ostringen, a district neighbouring the district of Riustri to the west., and (in the year 787) he is consecrated bishop, and also Nordendi [The district in which is the town of Norden, which is situated to the west of the district of Riustri, to the north of the district of Asterga.] and Wanga Wangerland, a district adjoining the district of Nordendi to the east., so that there inbi 2., by episcopal authority, he might both preside over the peoples and, as he had begun, strive to be of profit by saving doctrine and outstanding works, a watchman intent from above dessuper 1 before correction. And thus he himself first (i. p.) p. i. 2. obtained the pontifical see in that same diocese. This, however, had been so long delayed for this omits 3, 4. reason, that the people, resisting divine belief, while, though scarcely compelled, they allowed presbyters to stay with them at times, would by no means suffer to be ruled by episcopal authority. For this reason, therefore, for seven years before he dwelt as a presbyter in the same parish [That is: seven years before he had first come into these places. These words, which are certainly not altogether clear, Adam of Bremen misunderstood. See above, p. 841, no. 13.], called nevertheless a bishop, and ordering all things, as far as he could, with the power of one presiding. Having received the pontifical consecration, he began to bear himself even more devoutly devotus 3, 4. in all things, and to heap up the pursuits of the virtues which he had exercised before by increasing them manifold.

[9] a man distinguished for many virtues Caput X. Continentia eius et alia pia opera adds 3, 4.. For from his earliest times this man was of great continence and devoutly served the Lord almighty from his youth. Wine and strong drink and anything whereby one can become drunk he did not drink. His food was bread and honey, vegetables and fruit. For he abstained from the eating of meat, from milk and fish, except that the said apostolic one, Adrian, at the very last, on account of the infirmities valttudines 1 first hand; invalitudines 4 a. which he frequently suffered in his body, enjoined him to eat fish. Obeying his authority, he began to act a little more indulgently in this respect. Moreover pretea 2. scarcely a day passed on which he did not celebrate the sacred solemnities of the Mass with great weeping and contrition of heart. He was continually intent on reading and on meditation of holy doctrine. He also watched most zealously at psalmody, so that almost every day (p. c.) quotidie p. 3. he sang through the psalter spalterium 2., and for some time aliquando 3, 4. even two or three. and diligent in the apostolic work. Supported, therefore, by these and other exercises exerciis 1 before correction of good works, the man of God held forth to the peoples, in the showing of himself, the great grace of the Lord. And thus his doctrine shone with a twofold oracle, since what he preached with his mouth he confirmed by example. This blessed man bonus atque 2., therefore, passed through his diocese round about, confirming the Christian people which had formerly been baptized, and by the word of preaching pricking the straying errantium 3, 4. hearts of many toward the way of salvation. The episcopal see having been established at Bremen, He also built aedifficavit 1 first hand a house of God of wonderful beauty in the place which is called Brema; where he also established that the episcopal see should be; and he dedicated it on the Kalends of November, on a Sunday The year 789., in honour honorem 3, 4. of our Lord Jesus Christ under the invocation of St. Peter apostoli adds 2, 3, 4..

[10] a little later, while he travels through the diocese, [Caput XI. Quomodo in Plexem aegrotaverit et mortuus sit, Bremae autem sepultus adds 3, 4.]. After this, however, when with the zeal of devout intention he quite often omits 3, 4. went round the whole parish, and, teaching the things that are of God, strengthened very many in the faith, he came to the place which is called Pleccateshem Pleccatheshem 2. Blexen in the district of Utriustri at the mouths of the Weser., and staying there he began to be troubled with a severe fever of the body; and from day to day the very strong sickness increased, so that his disciples who were with him had by now begun to despair of his life any longer. One of them, named Egisrik Egesrik 2; Egisriki Mab., who happened to be accustomed to speak more familiarly (f. l. s.) familiarior erat 2. with the blessed man, came to him and made known to him tearfully and plaintively with what quasi 3, 4. trepidation they themselves ipse 1; omits 3, 4. feared -ret 1 over an erasure for his death. Holding out also the very dangerous desolation of the people committed to him, who quae 3, 4. under (q. s.) quibus 2. the rule of a pastor were then at length seen videbatur 4a. to submit to divine worship: "Do not," he said inquit 3, 4., "venerable priest, so soon desert those whom you have lately acquired for the Lord; do not so early leave the people or the clergy gathered by your zeal, lest the flock, still tender in the faith, lie open to be devoured devorandos 3. by the bites of wolves. Do not defraud us, the humble little clients of your holiness, of your presence, lest we seem, like sheep not having a shepherd, to wander vagari 3, 4. astray." Cf. Matth. 9, 36. To him the blessed man, pricked at these words, replied: "Do not," he said, "my son, call me revocare 4a. away any longer from the sight of my Lord; do not set forth to me with plaintive questiosis 1 before correction words the trouble of the temporal life. I neither seek to live here longer, nor do I fear to die; I wish only to pray my God, whom I have always loved with my whole heart (s. c.) c. s. 3, 4., whom I have served with my whole intention, that He may deign, clement and propitious, to confer on me for my labours the wage of good recompense, such as shall please Him. But the sheep which He entrusted to me I commit to Him to be guarded, because I too, if I have been able to do anything good, accomplished it having gained potius 3, 4. His power. His clemency will not be lacking to you omits 3, 4., of whose mercy the whole earth is full." Ps. 32, 5. With devout devotion, then, the man of the Lord, ever intent on heaven, he dies piously and continually sending forth promittens 1 before correction the vows of his prayer to God, on the 6th of the Ides of November, a Sunday, after sunrise, the precious confessor of the Lord rested in the name of Christ. To his funeral the devout people, running together from every side, with praises and hymns to the see

carry him to the see of Bremen, and is buried at Bremen in his own basilica. and there in the new basilica, which he himself had built aedifficaverat 1 before correction, they committed him to burial with fitting honour and reverence.

[11] Into another basilica [Caput XII. Miracula circa eum post mortem eius tam in sua quam altera, in quam translatus est, basilica adds 3, 4.]. In that place it was very often shown by many evident signs that this same blessed man (i. b. v.) idem v. b. 2. was truly a chosen soldier of the Lord. These, however, passed over through carelessness and negligence, have not been written down anywhere, although not a few there were extiterunt 3, 4. who confessed fateantur 2. that they knew cisse 2. that the divine power had quite often appeared in that same place. soon translated, And when he himself omits 2. was afterwards translated into another basilica, in the times of his successor of good memory, Bishop Willeric [Of Bremen, 804/805 – † 838. Cf. A. Hauck, Kirchengeschichte Deutschlands, vol. II2, p. 405.], although there in inib' 2. too he is said dicitur 2 after correction to have worked very many things through the divine power, he is famed for miracles, of which they have not been laid up in memory by anyone, though the assertion of many proves them fulfilled by true miracle. Yet that is not to be hidden in silence which, divinely made manifest to the glory of the blessed man, remains preserved to this day in the church of Bremen Bremens 1 first hand. only two For the staff of the holy man, which he himself had been accustomed to carry in episcopal manner, had after his death been laid up by the devotion of the faithful (d. f.) f. d. 2, 3. in a certain chest. Now it happened that the house in which this same chest stood blazed fragrare 2 before correction with a sudden fire, and together with the house the chest also, with all that had been laid up within it, was entirely consumed. But the fire could not touch that staff in anything at all; indeed it was found in the midst of the fire so unharmed that not even any sign of burning appeared on it. Whence God almighty is truly to be praised in His saints, who even in the smallest things declares their merit to His faithful. Another thing also happened, which equally shows that the blessed man was of great merit before the Lord. For his chalice, with in 2. which he was accustomed continually (o. c.) quotidie o. 3. to offer sacrifice to the Lord, laid up in a certain place, the most faithful affection of his disciples was keeping. There too omits 2., when fire had been brought in and was consuming everything, so that omits 2. whatever had perhaps been wrought of metal flowed away melted by the heat, it, though it was of silver, was found altogether whole. And truly the power of the Lord appeared wonderful in it, that earthly fire should have no strength against the relics of him, after his death, who while living had been kindled by the true fire of divine love. For the creature, subject to the command of the Creator, loses even the force of its nature when it heeds the command of the One who rules divinitatis 2.. Nor can it work any damage, though its nature dictates it, since the force of each nature hangs upon the most almighty will volutate 1 first hand of the Creator. How long he was bishop. Blessed Willehad, the chosen pontiff of God Domini 3, 4., remained in the episcopate two years, three months, twenty-six days, and having finished the course of the good fight, he passed happily to the Lord, to whom is honour and glory et adds 3, 4., power and dominion, through infinite ages of ages. Amen.

II. MIRACLES OF ST. WILLEHAD BY ST. ANSKAR, BISHOP OF BREMEN

From the same exemplars as the Life. — Cf. above, p. 842.

Willehad, bishop of Bremen. (S.)

BHL Number: 8899

BY ST. ANSKAR

Here begin [(Incipiunt … ostensa) omits 2; Explicit Vita sancti Willehadi episcopi. Incipit de miraculis ipsius 3, 4.] the mighty works and miracles which were shown through the merits of blessed Willehad in the church of Bremen.

Preface of Anskar. Caput XIII. Praefatio sancti Ansgarii in miracula sancti Willehadi adds 3, 4. By the gift of almighty God, who by the free foreordination of His goodness appoints certain men in holy Church as pastors and teachers, Anskar Ansgarius 3, 4., prelate of the church of Bremen, prays for everlasting peace and blessedness in Christ to the whole universȩ 2. society societate 1 before correction of the faithful living throughout the world in harmonious brotherhood.

As, deservedly, the praises of the other saints That the praises of God, which the wonderful acts of His saints attest, ought not to pass praeteriri 3, 4. in silence we have already many times learned from the examples of the fathers, who very zealously committed commendare 2. to letters very many of the things which the goodness of the Lord exercised through His servants in this world, which not only betokened the devout holiness of those living, but also show beforehand permonstrent 2; praemonstarent 3, 4. the immortal glory of those reigning with Christ in perennial life. For truly those who, translated hence, are nevertheless still seen to be present here to the peoples by miracles and by the aid of divers mighty works, show us the great dignity of their glorification, and make manifest, clearer than light, to the hearts of the faithful of how great merit they are with God. But a great proof of the Catholic faith is also declared in this, that what the divine sublimity accomplishes invisibly, Christian belief, as if it beheld it seen omits 3, 4. with the eyes, does not mistrust to have been done from heaven beyond doubt; and it ascribes deputas 2. to the merits of the saints the acts which are done in those places where their most sacred relics are both laid up and venerated; because, although the God of Israel alone is almighty (s. o.) o. s. 3., who gives power and strength to His people plebis 1 before correction, yet He Himself is proclaimed and worshipped as wonderful in His saints, by whose prayers and et 2. merits merit sit 2. it comes about omits 2. that the divine majesty works prodigies progia 1 first hand and signs. Ps. 67, 36. Nor yet are the saints seen to be of profit only there where they appear to be present in time in their ashes and relics, but wherever they are faithfully invoked, through Him who is present everywhere, by the power and majesty of the Creator who rewards their merit, they are believed to give their support to the faithful in every place of His dominion dominationes 1, 2.. Ps. 102, 22. That this has already been made manifest quite often by many and evident remedies is well known, because very many, whether placed amid tempests and the storms of the waves or amid other dangers too, have suddenly felt themselves divinely helped at the invocation of some saint. and miracles are celebrated, Whence, if the Lord has deigned to work any wonderful things through His saints, it is rightly brought transferatur Pertz; omits 3, 4; deducuntur supplied by Mab. to the knowledge of very many, so that there may remain in memory for those who come after the hope which those before them received through the grace of faith. Wherefore our humility too has resolved to search out in letters the things which in our days have shone forth, made manifest through the power of divine operation to show the merits of the blessed pontiff and confessor Christi adds 2. Willehad, so the recent miracles of St. Willehad are to be narrated, so that, rejoicing with the whole effort of the heart, we may receive and together praise the miracles which we have rightly proclaimed and venerated in the ancient saints of old, now renewed in our times by him who was the first pontiff of this our church, that is, of Bremen. For God, not unmindful of His people, has not yet deserted those whom He redeemed, but willed to bestow this grace of heavenly visitation on those who, amid the innumerable dangers from the harassing pagans, were destitute of almost all comfort, so that they might presume far more certainly on the divine clemency, having known that so great (q. t.) quantum 2. and so acceptable a patron to God remained with them as it were in spirit and omits 2. in body; and that they might not fear to inhabit anew their country, though laid waste, in which they did not doubt that the merits of the most holy father were present to them. Nay rather, that they might joyfully return to their deserted seats, which quos 2, 3., though hostile invasion made them exiles, the divine kindness had again reconciled to them abounding in good things. Nor should they despair that the protection of the saint would always omits 4. be present to them in all things, whose power they had felt blazing in so manifold a way in healing the bodies of those variously vere 2. afflicted.

[1] which began to be wrought from the year 860, 2 presents no chapter divisions, 1 not all. Caput XIV. Tempus miraculorum S. Willehadi adds 3, 4. In the year, then, of the Lord's incarnation 860, and the 28th of the reign of our lord domini 3, 4. the most serene prince Louis Hludovici 3, 4., in the 8th indiction, miracles began to be wrought divinely in the church of Bremen, and to grow always more manifold from day to day, so that now far and wide among the peoples a very great report spread abroad that the divine glory had truly appeared in that same place, and that the merits of blessed Willehad, resting in that same basilica, were budding forth with an honourable flower of mighty works. Since these things were flying so 1 first hand, 2; volutarentur 3, 4; volitarent 1 corrected through the mouths of many, and both in our presence and also in our absence many publicly obtained there the benefits comoda 1 first hand of health, we decided to hand down these same things, set down in letters, to the memory of those to come, so that together with us every nation of the faithful may rejoice and praise God who works in His saints. And just as those present cry out, exulting in the praises of the Lord, at each of the wonderful things quae 3, 4a. which happened to occur at that time, so also the society of the devout in time to come may, rejoicing together, wonder at the heavenly power in the blessed man. From here, therefore Adhinc 1 first hand, beginning to set out ordiri 3, 4. the deeds of the miracles, we first make known also (t.p.) q. t. 2. the very time at which these things began to be wrought, namely from here a leaf has perished in 1. after Pentecost in the year of the Lord's nativity mentioned above, and about seventy years having passed after the passing of the blessed man, who nevertheless had before also appeared worthy of God in many things, although these, effaced by negligence, were not published provulgata 2. in celebrated speech. Then we have woven in also the names of those who were cured, together with the disease of their infirmity, and also the places in which they had either been born or had lived, inserting them in part, as the matter stood, so that both the truth of the miracles, attested in more ways, may be commended, and each one, from those of his kin or neighbours healed by his aid, may more devoutly recognize how great quantum 2. a grace of the blessed man they have experienced praesenserint Fabricius..

[2] in two [Caput XV. 3; Caput IX. 4; De quatuor in aliis post mortem eius factis miraculis adds 3, 4.]. Accordingly a certain woman from Osleveshusun Osleveshusim 2; Osseveshusun 3. Oslebshausen below Bremen on the Weser., Tida Dida Mab. by name, blinded for seven years, when on a certain Saturday she asked her mistress that they might go to the church, and she answered that it was not permitted to her then, but on the morrow

early on Sunday they would go together, she at once, rising early at dawn, hastened to go ahead of her mistress and to hurry with swift step to the church, a certain little old woman annicula 2. leading her. When she had arrived there, and, given to prayer, lay prostrate on the ground, suddenly by the gift of divine bounty she received back the light she had lost. And when her mistress, coming after her, entered the inmost part of the basilica, and recognized from her very (ex i.) i. ex 2. speech that she was present, she suddenly ran to her rejoicing and saying: "My [mi 2 and perhaps 4 (cf. Ph. Caesar, "Notae verbales", §3).] most longed-for desiderantissima 2. mistress, I give thanks and praise to God almighty, because by the merits of blessed Willehad I have been found worthy to see you with my eyes." The mistress, astonished at what had happened, at once related it to all who stood by there, and, with the testimony of many approving, made it manifest that she had truly been given light; and thus this mighty work was publicly manifested among the people for the glorifying of God.

[3] in blind women, II. 3, 4.. Again, from the district of Emisga Emisgao 2. The district on the lower Amasis or Emisa river (Ems). a certain woman, named Wimod, having suffered blindness for nine years, when one day at evening time she came to the aforesaid church, and there ibique 2., having made her prayer, returned after from here 1 resumes. vespers to the lodging where she was to stay, in the following night it was announced to her in a vision that she would receive there the remedy of health for the light she had lost. Believing this thing in some way out of her wish, she at once made haste to go to the church, and there, invoking the merits of the saint with her whole heart, helped by divine grace, she received back the function of the sight which she had lost ammiserat 1 first hand. This too shone forth, at once made manifest omits 2. to the glory of God by the attestation of many.

[4] in seven sick persons, III. 1, 3, 4.. After this, moreover, on the day of the nativity of St. John the Baptist, in a very great multo vel maximo 1 (a gloss inserted into the text). gathering of the people populo 1 first hand, seven sick persons were freed from divers infirmities. Because we have not thought it necessary to relate this in every detail, we have nevertheless touched on two of the miracles that were wrought individually singulatim 2, 3, 4., so that from these the rest too may be weighed and understood intellectu 3, 4.. For one of them was a certain [quaedam Caesar (cf. "Notae verbales", §4).] woman from a village situated nearby, Liudwineshusun Liuduuineshusen 1; Hliuduuineshusun 2; Luidwinenshusun 3, 4. Lunsen on the Weser, between east and south of Bremen., named Simod Sy simod 1., who, having been deprived of the light of her eyes for three months or more, there by the will of God received back the grace of her former sight. The other altero 3. too vero 3. was from the township of that place itself, that is, Bremen, a woman crippled by disease; who in infancy, when her foot was accidentally fortuito 3. burned by the scorching of fire, no medicine coming to her help, had had her joints turned upward so that they had almost entirely turned subvertebant Mab. her foot over. She, having suffered this same affliction for many years, on the aforesaid day, all standing by, merited health by the straightening of her foot and joints.

[5] in a bent woman and in a blind girl, IIII. 1, 3, 4.. Further, from Laras, from the village by name nomine 2. Slutra Sluttra 3, 4. Schlütter on the river Delme, not far from Delmenhorst., there was a certain woman bent over for many years; who could not walk otherwise than by creeping on her hands, nor look upward at all omnia 4.. At the last, too, under the pressure perurguente 2; perungente 4, corrected by 4a. of the disease, she had become so weakened debilitati 1 first hand that she could not have come anywhere aliquo 3, 4. unless she were carried. She also had a daughter whom blindness had darkened from infancy itself, from her birth's light nati volumine 2.. Her hac 4 a., therefore, having heard of the power of the miracles, her kinsfolk or neighbours carried together with her daughter to the door of the church of Bremen omits 2.. Placed there, when she had arrived carried by the faith of others, by the divine mercy she merited both to rejoice at the enlightening of her daughter and, carrying herself and standing upright, to make her way back on her own feet to her familiar dwelling.

[6] in two women, Cap. XVI. Alia quinque sancti Willehadi miracula. V. adds 3, 4.. Likewise from Laras, from the village of Falathorp Falldorf near Syke, not so very far south of Bremen., two women, one crippled and the other bereft of sight, when they had been brought to the same place, by the largesse of divine bounty returned home propria 1 first hand whole.

[7] in a paralysed youth, V. 1; VI. 3, 4.. From the district mentioned above too, from the village of Bokkenhusun Bücken on the Weser., a certain youth, already paralysed for a long time, brought to the same place, restored by the divine will to his former soundness, returned home well.

[8] in a paralysed woman, VI. 1; VII. 3, 4.. Moreover, from the district of Ostarburge Ostarburgȩ 2. [Osterburge on the Weser, much farther from Bremen, even beyond the city of Minden to the south.], from a village named Baldrikeswich Baldriksesuuih 2., a certain woman, called Adsuit, very omits 2. severely and long afflicted with paralysis, when one Sunday she had been brought adducta 3, 4. there est 1; fuisset 2, 3, 4., and many on that same day, namely seven or eight, had been cured of divers sicknesses, and after the celebration of Mass this same thing was announced to the people, and for the miracles shown both the clergy and the people were singing with modulated modulatis 1 corrected by another hand, 3, 4. voices the praises due to God, she suddenly, rising from the midst of the people, began to run toward the steps of the altar where the other sick who had been healed were lying. And when the bystanders tried to hold her back, lest perhaps she should leap forth into the choir of the singing clerics, she declared with an eager mind menti 3, 4. that she had been commanded to place herself se 2. before the altar with the others. For it had seemed to her that the priest who had announced to the people the healing of the others had signed to her too with his hand that she should rise and go forward to the altar with the rest. Her infirmity having been inquired into and her healing made manifest, all, pricked in heart and with tears springing forth for joy, rang out anew eagerly in praising the majesty of the divine omnipotence and extolling the merits of the most blessed man, the more urgently as the more desirably, by a repeated mighty work.

[9] in a blind woman, VII. 1; VIII. 3, 4.. Then omits 2. from the Waldsati ualosatis 2. The district situated between the east and the north of Bremen. there was a certain woman of the village omits 2. of Willianstedi Wilstedt in the prefecture of Ottersberg., named Ikkia, who for seven years had suffered blindness of sight so all manuscripts; visa Pertz, wrongly.. When the signs of miracles from the aforesaid place were by now spreading percrebescerent Pertz. everywhere, the report broadcasting them, a certain quaedam 3, 4. neighbour of hers exhorted her and said: "Why do you too not try to seek out the saint of God, so that for you too the light of your eyes may be opened and shine?" She answered that she would most willingly wish it so, but that only this stood against her desire, that she had no guide. The other added again: "See, if you have no one else, I will lead you there as best I can." Her promise she accepted most gratefully gratanter 2., because she knew of no other refuge for herself. Now they were both ambae 2, 4. poor little women. Taking to the road, therefore, those two alone, the grace of the Lord accompanying them, at length came to the aforesaid sanctuary scāiariū 2.. And when they persevered devoutly (p. d.) d. p. 3. in prayers there, she who had been blind was suddenly given light, and turning to her omits 3. companion omits 2., smiling and rejoicing with her, said: "O how well, how well it befell me to have heard your counsel, that I should seek out the saint of God; see, together with you I see the light of heaven." This thing, therefore, at once publicly proclaimed, gave the peoples great hope of the divine mercy; since, according to the saying of the psalmist spalmistȩ 2., the poor man is left to Him ille Pertz., and therefore He too is the refuge of the poor in tribulation; to the fatherless also and the orphan He will always be a ready helper. Ps. H. 10, 14. And so, the sight of her eyes having been received back, she, no longer with her companion leading her, but accompanying her side by side, returned well to her own hut, always singing the praises of the Lord with her mouth omits 3, 4., and continually [iugit 1 (= iugiter, not iugitur, as Pertz reads; cf. in the Life c. 2, where 1 has thus: ad divinu iugit); (r. i.) i. r. 3, 4.] extolling, as she gave thanks, the saving counsels of her companion.

[10] in a paralysed woman, VII. again 1; IX. 3, 4.. From the district omits 3. mentioned above omits 2, 4; eodem 3., moreover, a certain woman had been named Ikkia likewise; who through the courses of many multorum 2. years was so crippled contra 2. by paralysis from the girdle downward that she felt nothing at all of those limbs, nor could go anywhere quodam 2. except by dragging herself with a stool. She, arriving at the holy place, her strength restored by the mercy of the Lord, carried herself on her own feet wherever she wished.

[11] in other sick persons whom St. Alexander, martyr, Caput XVII. Alia sex sancti Willehadi miracula. X. adds 3, 4.. A certain man of the country, going about seeking alms on account of poverty, had some time before come to the basilica of St. Alexander [At Wildeshausen. Cf. BHL. 283. Anskar narrates in c. 11 and 12 an honourable contest among the saints over helping the sick, which often recurs in other hagiographical booklets, of SS. Alexander and Willehad, but Adam of Bremen explains it more eloquently, Gesta pontificum, book I, c. 34: And if we compute the series of the times, it is the very time (the year 861, cf. c. 33) at which the translation of St. Alexander into Saxony took place (rather it took place in the year 851). In which this seems memorable, that our confessor (St. Willehad) contended with the newly arrived martyr as to which of them should appear the greater and more acceptable to the peoples in the grace of healings.]. He had with him, going about, a blind stepdaughter, and he himself too, by a double penalty, had for a long time borne the loss of sight orbitantem 3.. While they were staying there, it happened by the merits of the saint that his aforesaid stepdaughter received the sight of one eye. Gladdened by this gift, ad adds 2. going on farther, they came to the oratory of Bremen; where, being in prayer, by the intercession of blessed Willehad they were enriched with manifold interest. For he himself received the sight of both eyes, and his stepdaughter rejoiced in the enlightening of the other eye too. Which

when it was announced on the testimony of the faithful who had been present, all the people, exulting, gave praise to God (d. l. D.) l. D. d. 3..

[12] had healed only in part, VIII. 1; XI. 3, 4.. Moreover from the district of Nordwidu norduuido 2. Norden in eastern Frisia. a certain man had formerly gone to the threshold of the said martyr Alexander; who, dumb and deaf at once, had suffered a miserable affliction with long-lasting toil from infancy. By the merits, then omits 3, 4., of the aforesaid martyr (p. m.) sancti Alexandri 2. he received his hearing. But going on farther [Ultra 3; (Ultro … promeruit) apud beatum autem Willehadum linguae absolutionem promeruit 2.] and coming to the basilica of the church of Bremen, by the clemency of the divine largesse, blessed Willehad interceding, he merited to speak and to hear alike.

[13] in a weak girl, VIIII. 1; XII. 3, 4.. Likewise [2 contracts the whole chapter thus: Item quȩdam puella omnibus (omnis first hand) membris contracta ad predictam basilicam est perducta pristinaque sospitate recepta gaudens remeavit ad propria.] from Laras, from the village of Otishusun Oiste on the Weser in the prefecture of Hoya., the daughter of a certain Fridebern Friderberni Fabricius. had been crippled in all her limbs by a long-lasting sickness. Brought to the aforesaid basilica, for seven days she bore a most grievous affliction in her body, so that she was by now believed to be almost lifeless from the greatness of the pain; but at length, the divine clemency consenting, she began to fare more lightly, and restored to her former function, she received soundness by the merits of the saint. Revisiting her father's house, sound in all her limbs, she gave plainly festive joy to her parents and neighbours.

[14] in a deaf woman, X. 1; XIII. 3, 4. From [2 contracts the whole chapter thus: Item quȩdam erat femina duobus annis auditu aurium privata, quȩ huc adducta meritis sancti Willehadi est protinus curata.] the Steoringi Steornigis 3, 4; Steorgis 3 before correction The district beyond the Weser near Bremen between west and south. too, from the village of Gandrikesarde [Gandrikesard 3, 4; Grandikehard Mab., who noted: "otherwise Gandrikesard."] Ganderkesee., a certain woman, Herimod by name, had been deaf for two years; who, coming to the aforesaid place, by the intercession of the saint merited to return hearing.

[15] in two women, XI. 1; XIV. 3, 4.. Likewise [(Item … praesidium) Hinc duȩ fuerant feminȩ, una incurvata, altera orba. Hȩ sancti Willehadi implorantes auxilium 2.] from Laras, from the village of Falathorp Falathorpe 3, 4. Cf. above, p. 848, annot. 5., two women had come there advenerunt 3., one bent over, named Hathaburch Hathaburg 3, 4., and the other bereft of sight, named Marcswid Macswid 3, 4.; who, imploring the divine protection there, both returned reviserunt 2. rejoicing omits 2. to their own homes with the joy of health.

[16] in a sick girl, XII. 1; XV. 3, 4.. Further, from the public township of Wege uuge 1 before correction Kirch-Weihe and Süd-Weihe in the prefecture of Syke. a certain girl, sick for a long time in all her limbs, retained no strength at all in her own body (in p. r. c.) in c. r. p. 2.. Brought therefore to the confessio of the saint, by the munificence of the divine largesse she received both the capacity of strength and the health of her whole body.

[17] in two XIII. 1; Caput XVIII. Alia septem sancti Willehadi miracula. XVI 3, 4.. Moreover, from Sturmi Sturim 2. [On this side of the confluence of the Weser and the Aller, in the diocese of Verden.], from the village of Ekina, a certain woman, called Gerswid Gersuid 2., who had suffered blindness for a long time, being placed in that same place, was given the light lumini 2. of which she had been deprived.

[18] blind women, XVII. 3, 4.. Likewise too, from Stenthorpe Stendorf near Lesum, between west and north of Bremen of the district so the manuscripts, with no empty space; "perhaps pago" notes Mab., a certain woman, blind for a long time, while she lay at prayer, was cured (e. c.) data 2. with the remedy of sight, the blessed man helping her.

[19] in a blind man, XIIII. 1; XVIII. 3, 4.. Then from Frisia, from the village of Westanko so 1, 3, 4; uuestenko 2; Vestanko Mab., Pertz. Wester-Accum? Pertz., a certain blind man, Meinrad, arriving there, enlightened by heavenly grace (s. i. g.) omits 2., received back the function of sight.

[20] in a blind woman, XV. 1; XIX. 3, 4.. From (De … nomine) Quȩdam ibi femina 2. Laras, moreover omits Mab., from the village of Hahtho Zur Hache in the prefecture of Bruchhausen., a woman named Reinmuod (H. R.) Hahthoreinmud (-mod 4) 3, 4; Hahthoreimund Mab., blinded for nine years, merited by the prayers of the most holy man to receive there the long-desired grace of sight (i. r. v.) omits 2..

[21] in a crippled man XVI. 1; XX. 3, 4.. From (Ex W. a. de v. M) omits 2. the Wigmodi Wigmodis 4, moreover, from the village of Midlistanfadaruurde Midlistanfadarvurd 3, 4. [Misselwaarden in the land of Wursten, which is in the northern part of Wigmodia on the Frisian ocean.], a certain quidam 2 corrected by a recent hand, 3, 4. man, crippled in the hand for very many years, was there, the Lord granting it, restored whole (i. e. r.) r. e. i. 2..

[22] in a blind woman, XVII. 1; XXI. 3, 4.. Likewise (Item … nomine) Femina quȩdam 2. from the Wigmodi, from the village of Westristanbeverigiseti Westriftanbeverigisaeti 4; Westrifranbeverigisaeti Fabricius. Wester-Beverstedt., a woman, Thiadgard by name, long blind, was there given light.

[23] in a wounded man XVIII. 1; XXII. 3, 4.. From (De … fuerat) Akko quidam vocabulo quondam fuerat vulneratus in brachio 2. Sturmi, moreover, from the village of Ekynon Ekgnon Mab., who notes: "otherwise Ekynon". Cf. above, annot. 2., a certain man called Akko had already some time before quodam 3, 4. been wounded in the arm. Since no medicine came to his Huic 2. help, he had his shoulder useless inermem Mab. for all works for many years. He, coming veniens 2, 3, 4. there and lamenting the idle wasting consumptiem 3. of his days, and -que omits 2. begging the help of the blessed man, by the gift of heavenly grace, after he had long been tormented with pain in the arm, at length, healed, stretched out his right hand extended. When all had given thanks to God for his recovery, he, having returned home, prompted by confidence in his own (i. s.) s. i. 3. health and trusting most certainly in the mercy of God, himself omits 2. brought back perduxit 2. with him to the same church his wife, who had remained in blindness for a long time now. and in a blind woman, There, when the man, strengthened in faith by the remedy granted, eagerly begged the Lord to be present and propitious to bestow His benefit on the woman, and the woman too, admonished by the teachings of her husband, begged it for herself, by light inspired from heaven the woman suddenly began to see all things omits 2. clearly. This, at once declared among the people, gave great incitements to faith, and confirmed the minds of all in belief in the divine power. And when the clergy and the people rang out personasset 2. for their health, they, having returned home rejoicing, began to apply (c. i) insistebant 2. themselves to labour the more eagerly and zealously (a. s.) omits 2. the more they remembered that they had previously lost many days in idle leisure (o. v.) v. o. 2..

[24] in a dumb man, XVIIII. 1; Caput XXIX. Alia quinque sancti Willehadi miracula. XXIII. 3, 4.. From Laras too omits 2. the divine miracles, conceived already some time before (c. i. d.) d. i. accepta 2., increased. For a certain Hruodwig omits 2; Rhoudwig 3, 4. from the village of Stenbiki Stenbike 3, 4; (ex v. S.) omits 2. Steimke near Barrien in the prefecture of Syke., dumb for three years, when, being there (i. p) omits 2., he silently implored the help of the blessed man, by the mercy of divine grace, his mouth was opened, and he suddenly began to tell forth the great works of the Lord (e. m.) m. e. 2..

[25] in a crippled woman, XX. 1; XXIV. 3, 4.. Likewise (I. de v. R.) omits 2. from the village of Rehterefled Rehtereflet 3, 4; Restereflet Mab. Rechtenfleth on the Weser. a certain quaedam 2, 3, 4. woman had for many years been so crippled by disease that she could neither move herself in her bed to the other side without help, nor enjoy any use at all of any limb membris 2 before correction. When her friends, stirred by faith, carried her to the confessio of the saint, and she was placed there in the midst on a pallet grabatto 2; grabato 3, 4., and lay as on a bier, as if dead praemortua 2, 3, 4., she suddenly leapt up prosilivit 2. sound from the bed, and, bursting forth into the midst, sang concinnebat 1. praises to the Lord; and no longer caring for (n. i. c.) non curabat 2. the support of the pallet grabatti 2; grabati 3, 4., sed adds 2. dismissed in peace, she walked fearlessly on her own feet the way by which she had been carried.

[26] in a weak woman, XXI. 1; XXV. 3, 4.. Further [2 contracts the whole chapter thus: Quȩdam femina omnibus ex infirmitate membris invalida meritis beati viri sanitatem a. est i. 2.], from the village of Buochem Bouchem 3, 4. Perhaps Büchten near Ahlden. in the district of Lohingao Lohingaho 3 (not 4). The Leinegau, the district on the river Lagina (Leine)., a certain woman called Siberin Hiberin Mab. (the manuscript 3 badly read)., since under the pressure of infirmity she was powerless in all her limbs, so that there was no strength iurium 4. in her own body, obtained there by the merits of the blessed man (m. b. v.) b. v. m. 3. most entire health.

[27] in a maimed woman, XXII. 1; XXVI. 3, 4.. Again, from Laras, from the village of Eggrikeshusun -husum 2., a certain woman had been from infancy so maimed that one of her hands was never (nulli … manus) numquam ulli sibi usui manus apta fuerit altera 2. fit for any use for her (a. ei) aptari 3, 4.. She Quē 1., when, placed in the holy place, she begged with inmost heart the help of the divine mercy, suddenly healed, clapping laudans 2. both hands, rendered jubilation to God with the voice of exultation.

[28] in a dumb woman, XXIII. 1; XXVII. 3, 4.. And from Liastmona too Lesum on the river Wemma (Wümme). there had been fuit 2. a certain maidservant of the venerable Count Hermann [so also 3 before correction; Hirimanni 3 after correction, 4 and Mab.; Heremanni 2.], whom he had commanded, for the sake of weaving work, to be in his house at Hethas Hesen not far from Hoya? with other maidservants; who quo Fabricius. when

she was placed there and engaged in the Lord's service, by a hidden but just judgement of God servitio 1 before correction, though otherwise sound, she was condemned with the loss of speech alone. When she had been pressed promeretur 1 first hand by this affliction for a long time, and could not sound forth anything at all in speaking, the aforesaid count, pricked by the mercy of the Lord, gave her liberty for the remedy of his soul, and thus allowed her, dismissed from there, to return home free. Escorted, then, by companions, ad adds 2, 3, 4. she came to Bremen, and at once took care to go to the church with devout intention, as is believed. For by the outcome of things it became clear what she had turned over in a faithful mind. For hastening to the doors of the church, she at once felt the mercy of the Lord coming to meet her; for at the very (n. in i.) in i. enim 2. entrance of the basilica, as she was entering the doors of the forecourt, the impediment of her tongue being suddenly omits 2. loosed resoluto 3, 4., she began to cry out aloud and to sing praises to God. When those present asked the cause of this, she related plainly and clearly what had been done; and thus this omits 1. mighty work, declared among the people also by the testimony of others, heaped up the outstanding merits of the blessed man. She, betaking herself thence to her father's house, as she (c. i.) omits 2. went omits 2. cheerful and glad, endowed with health (sanitate … gaudere) propinquis suo ex adventu ac sospitate attulit gaudia 2. and liberty at once, made her parents and kinsfolk too rejoice at her coming and her good fortune.

[29] in a dumb and crippled girl, XXIIII. 1; Caput XX. Alia septem sancti Willehadi miracula. XXVIII. 3, 4.. Likewise omits 2. from Bremen a certain girl, named Wige (n. W.) omits 2., long dumb and also crippled in all her limbs, so that she could not betake herself anywhere aliquo 3, 4. unless carried dilata 1 first hand by others, received in (in e. l.) omits 2. that same place by the merits of the blessed man both the use of speech and the function of all her limbs.

[30] in a maimed woman, XXV. 1; XXIX. 3, 4.. After this too, from Upriustri (e. de U.) omits 2. Cf. above, p. 844, annot. 5., a certain woman omits 2., maimed on the right side from the time of her birth, named Tethild Tethileis 3, 4; (n. T.) omits 2., was healed there, the Lord helping her.

[31] in a blind woman, XXVI. 1; XXX. 3, 4.. From (De … vocabulo) Quȩdam fem. voc. Ida 2. the Wigmodi, moreover, from the village of Medemahem Medhem, a manor in the parish of Achim near Bierden., a certain quaedam corrected Caesar. woman, called Ida, who had suffered blindness for nine years, was there by the grace of the Lord given the light-flowing brightness of her eyes (o. d. e. l. c.) lucifluȩ o. claritati e. d. 2..

[32] in a one-eyed woman, XXVII. 1; XXXI. 3, 4.. Moreover from Riustri Rustri 2., from the village of Scmalonfleet Smalonfleot 2; Smalonflet 3, 4. Schmalenflet on the Weser., a certain woman, named Dislith (D. n.) omits 2., blinded in one eye for eleven months, arriving there, rejoiced by the merits of the blessed man (m. b. v.) b. v. m. 4. that she had gained the light of both (g. e. p. l.) oculorum lumina est gavisa 2..

[33] in a paralysed woman, XXVIII. 1; XXXII. 3, 4.. From (Ex … femina) F. q. ex v. T. 3. the village of Tadinghem Tadighem 1; Tadinghe 2; Thadingen 3; Tadinghem 4. Thedinghausen. too a certain woman, called Egilmarc Egilmare 3., paralysed for four [(quattuor … propria) fuerat, quae longo tempore morbo paralytico horrendum in modum afflicta, tandem miseratione divina ad sanctum perveniens locum ibidemque instanter Deum deprecans, paralysi liberata, reparatis viribus, Deo gratias egit et cum gaudio domum rediit 3, Mab.] years, brought there eadem 4. by her parents in a cart, with the help of heavenly grace returned home rejoicing on her own feet.

[34] in a blind woman, XXVIII. 1; XXXIII. 3, 4.. Then [(Denique … illuminata) Similiter quoque in loco Citirothe nuncupato quaedam fȩmina luminis officio diu destituta, cum primum ad eumdem locum pervenit ibique orationi dedita solo prostrata incubuit, subito divini muneris dono lumen recepit amissum 3, Mab.] from the place called Utrothe Cithirothe 4. a certain woman, bereft of the light of her eyes for a year and ac 2, 4. a half, at the entreaty exoratae 1 before correction; exorantae 1 corrected of the blessed man received health there, given light illumina 1..

[35] in a lame woman, XXX. 1; XXXIV. 3, 4.. Further [(Porro … virtutem) Rursus de Liastmona nomine Rotgardis femina quaedam clauda, cum illic auxilium beati viri serio imploraret, divina miserante gratia, sanata propriis gressibus cum summa animi voluptate ambulabat intrepida 3, Mab.], from Liastmona a certain quaedam corrected Caesar. woman, called Hrotgard Hrotgard 2; Rotgardis 4., lame in one foot for many years now, going to the aforesaid basilica with two staves scabellis vel baculis 2., the step gressum 2 before correction of the lost foot having been restored to her, felt the power of the blessed man, truly granted by God, blazing in that same place.

[36] in many others. 3 omits this chapter. XXXI. 1; Caput XXI. Conclusio miraculorum sancti Willehadi 4.. There were besides many multis 2. hastening to the same place for the sake of recovering health who were healed sunt sanitati redditi 2. on the way by the merits of the most blessed pontiff; whose healing became known by the report of others aliaorum 2., because they by no means took care to seek the holy place, as they had begun, but rather, endowed with health, turning back from the journey, they returned home in haste with joy, proclaiming the Lord and blessed Willehad with magnificent praises.

[37] The body of the saint by Anskar 3 omits this chapter. XXXII. 1. But we erased in 1., lest the narrative narra 1 before correction become too long and burdensome -ner- over an erasure in 1. to the readers, have left out these and many other things, which nevertheless are held among the peoples, published by the mouth of very many. His holy sancti 4. body, however, which had already then been translated from the place of its repose to another alteram 4 (not 2). place basilicam 2, 4., we, with a very great throng of the faithful and an assembly of innumerable clergy, raised from there and placed on a bier, and, while the great voices of the peoples resounded in praise of God and of the blessed man, translated into the new basilica. on the day of his deposition deposionis 1 first hand, we placed it in the new basilica which we then omits 2. dedicated. Honourably laid to rest there, it afterwards shone magnificently with innumerable tokens of mighty works, and from day to day manifold signs of miracles grow there by the merits of the blessed man. The day (a. d.) d. a. 2. of his deposition and at the same time the translation translationis Mab. of his body is kept on the 6th of the Ides of November, to the praise and glory of the name of our Lord Jesus Christ, who with the Father and the Holy Spirit, one and true God, lives and reigns through immortal ages of ages. Amen.