ON ST. GUMMARUS, CONFESSOR,
AT LIER IN BRABANT
AS THE 8TH CENTURY WAS GROWING OLD.
PRELIMINARY COMMENTARY.
Gummarus, confessor, at Lier in Brabant. (S.)
§ I. The age of Theobald, the biographer of St. Gummarus: the Acts written by him: the chief deeds of the Saint briefly touched upon.
BY J. B.
Lier, a town both illustrious and pleasant of Brabant, where it looks towards the Campine, on the river Nethe, To St. Gummarus, to whom Lier owes its origin, owes to St. Gummarus, on whose estate it began to be founded in the 8th century, not only its origin but also the extent to which it gradually grew. First indeed this town, as Theobald, the Saint's biographer, witnesses — namely from the time when St. Gummarus, the trees and thickets being cut down, brought a more joyful fruitfulness to the place — was called Nivesdonch, or (which I judge to mean the same) Nieuwdonck; then Ledo or Ledi, with which latter name it was distinguished in the division of the kingdom of Lothar made in the seventieth year of the 9th century, and fell to Charles the Bald, king of France, as did neighbouring Mechelen; finally Lira, in Dutch Lier. I forbear to refute the various etymologies of these names, in which there is little weight and moment: yet it does not displease me if someone should say that the ancient word Ledi or Ledo passed into the present Lier, in the same way in which the castle Leda or Ledi among the Cenomani was called in the vernacular Château-sur-Loir, as Godefroy Wendelin observes in On the Native soil of the Salic laws, chapter XVI, from Sirmond's Annotations on Letter XIV of Geoffrey, abbot of Vendôme: but to Wendelin's further assertion that the Leodardi, Leudardi, Leudi, Leudinia, Lidio, of which frequent mention is made in the Salic laws edited by him, were the town of Lier, I cannot add my vote, because the Salic laws — which Theodoric, king of the Franks, augmented, Hildebert corrected, and Clothar, who died in the year 561, at length perfected, as Wendelin himself writes from Herold, and Herold from Isidore — long preceded the origin of the town of Lier, if any credence is to be given to Theobald.
[2] I have found no monument making mention of St. Gummarus no writer older than Balderic mentions him; older than the Chronicle of Cambrai of Balderic, who wrote in the 11th century, unless someone should perhaps contend that St. Gummarus is mentioned in the Precept of Charlemagne by which he vindicated certain possessions for the monastery of Lorsch of the Order of St. Benedict against Count Heimeric — given, namely, in the year 776 at Herstal, on the left bank of the Meuse below Liège, from which the native soil of St. Gummarus was not far distant — and in which, among the vassals or familiars of Charlemagne, after the counts, a certain Gunthmarus is read to be listed. Balderic publishes these few things of our Saint, book 2, chapter 48: Nor far from here (Maslinas, or Mechelen) is a monastery of canons, which the man of God Guntmarus, an illustrious layman, built from his own estates, and, buried there, he awaits the day of resurrection. Next to Balderic in age is Theobald, who at the request of Siger, provost of Lier, first wrote a twofold Life of St. Gummarus, one in prose, the other in metre: for there existed no Life of St. Gummarus before Theobald, as our Henschen opined, and from him Jacques le Roy, Baron of the Holy Roman Empire, copied word for word in book 2, chapter 16 of the Notitia of the Marquisate: the very words of both writers are: There existed a Life of St. Gummarus "in an old style" which "seemed to be rustic", as Theobald asserts in the Prologue of the Life, written by him more correctly in a simple style and also set out in metrical verses, which he inscribed to Siger, Provost of Lier: occasion for the error was given because, in place of "I should turn the style", Henschen read "old style".
[3] Henschen tormented himself much to draw out from somewhere the age either of Siger, provost of Lier, Theobald, whose age is determined in some fashion, or of Theobald; and at length, from a probable conjecture, he seemed to himself able to assert, for the reasons expressed by the Lord Baron le Roy at the place cited, that the Lives of St. William, parent of the Guillelmites, of whom he had treated at the 10th day of February, and of St. Gummarus were written by one and the same Theobald, not a bishop but a monk or regular canon; and that Theobald lived towards the end of the 13th century, or in the 14th century, if not later. Henricus Schynckele, rector of the college of Lier in the year 1771, to my colleague Cornelius de Bye
presented a Life of St. Gummarus written in prose, at the end of which these words were read: Thus far Theobald, Regular canon of the Order of St. Augustine in Rouge-Cloître; and since this took its beginning only in the year 1373, it would be necessary that six centuries or more had elapsed from the 8th century, in which St. Gummarus lived, to the times of Theobald, if the things which are appended there to Theobald's composition were true. But I judge that concerning the age of Theobald it is to be determined thus: that he wrote indeed after Balderic, but not later than when the 12th century had passed its middle. I think the first even for this reason, that Theobald constantly uses the more recent word Gummarus; whereas Balderic uses the word Gunthmarus, which was in use in the very age of St. Gummarus, as is manifestly concluded from the diploma praised in the preceding number: and the second, because Theobald was contemporary with Siger the provost; and the provostship of Lier already ceased from the 12th century with Franco, as may be gathered from the series of the deans of Lier in the Theatrum sacrum Brabantiae, volume 2, page 167, arranged in this manner: Siger, provost, in the year … Franco, provost, in the year … Lambert, dean, in the year 1147. Baldwin Souverheyt, dean, in the year 1224, etc.
[4] he wrote the Life to be edited here. That Franco enjoyed the title of provost and Lambert that of dean, and indeed at one and the same time, is clear also from the letters of Henry, son of Godfrey the third, duke of Brabant, in Miraeus, Notitia of the churches of Belgium, published in the year 1630, chapter 172; so that Franco closed the series of the provosts of Lier: whether or not he immediately succeeded Siger is of no great moment: for, however the matter stands, Theobald is separated from the deeds which he publishes by such an interval of time that, even from this single head, he is not likely to find indubitable credence with the more prudent; and that the more, because, being destitute of an older guide, he had no one to follow except the voice of the people alone, which not rarely is accustomed either to feign or to exaggerate deeds, and miracles above all: which Theobald himself, as will be noted below in their places, from time to time betrayed. We have twofold Acts of the life and translation of St. Gummarus written by him: the one divided into seventeen chapters, the other into lessons accustomed to be recited at Matins on the feast day of St. Gummarus, through the octave, and on the day of the translation: these were transcribed from the manuscript codex of the church of Lier, and augmented with various additions, suited indeed to the piety of those reciting the divine office, but contributing nothing to the historical matter, and moreover mutilated in some part of themselves: wherefore we have judged that the former, but collated with the latter, are to be put to press here. They were indeed edited by Surius, but with the style somewhat changed: likewise in the Legend printed at Cologne and Louvain in the years 1483 and 1485; but in both places without the Prologue, which we present from the manuscript codex of the convent of Corsendonk near Turnhout, about six Belgian leagues distant from Lier. The metrical Life, to which that Prologue refers, written by the same Theobald, in which there is scarcely anything which you would not find in the prose one, we have not thought worth the trouble to commit to the press. Yet we have thought it not permissible for us to omit the History of the Miracles worked about the year 1475, committed to writing by an author, if not contemporary, certainly nearly so, because it can contribute very greatly, as we wish, both to illustrating the glory of St. Gummarus and to fostering the piety of the faithful towards him and the other Patrons of mortals in heaven. Now let us consider the chief heads of the things which Theobald narrates of St. Gummarus, since we have no one older than him: the rest will be told in the Annotations, where the need arises.
[5] [Born of a noble but not royal lineage, the 8th century being not very far advanced, in the village of Emblehem,] Theobald says that St. Gummarus was sprung of a noble stock; Balderic calls him an illustrious Layman: this seemed enough to certain more recent writers to say that he was sprung of the Carolingians, or of the same stock of which Pippin the Short, the first king of the Franks of this name, was born, as the writer of the History of the Miracles mentioned above does in the Epilogue, and the author of our manuscript Florarium at the 11th day of October: but since they bring forward no witness for their statement, credence can without injury be denied them in this matter. Concerning the birthplace all agree: it was the village of Emblehem, about one Belgian mile distant from Lier, on the right of the Lesser Nethe, now situated in the diocese of Antwerp and in the province of Ryen, commonly het lant van Ryen: concerning the year in which he was brought into the light they do not so agree: nor is there anything from which you may determine it certainly and exactly. This one thing Theobald asserts to this purpose, that he lived at the court of King Pippin, his boyhood namely being completed, and took a wife at his command; from which it appears that he was not of very advanced age when he came to the court of King Pippin, who, as the Chronicles of better note testify, in the year 752 was raised from mayor of the palace of Childebert, king of the Franks, to the royal dignity: which, so far as I think, was the reason why a more recent anonymous author, in the Life of St. Gummarus written in the Flemish idiom, bound his birth to the year 725. Baillet almost agrees with the anonymous author just praised, writing that St. Gummarus was born when Charles Martel, the father of King Pippin, acted as prefect of the palace, which office he discharged among the Austrasians from the year 712 to the year 742. Josse Kegel, canon of Lier, a little older than the anonymous author just mentioned, relates that he was born in the year 700, in the Life of the Saint printed at Antwerp in the year 1644: perhaps neither attained the truth: but the former opinion seems more conformable to Theobald, unless someone should wish to twist Theobald's words to Pippin of Herstal, the father of Charles Martel.
[6] What the disposition of St. Gummarus was from the cradle Theobald first sets out in general thus: which he had imbibed from tender years, Who, strong in holy beginnings, and afterwards applying himself to holier pursuits, completed the course of his life with a most holy end. For, given over to God from the cradle, he advanced as much in virtues and faith as he grew in body and age. Then in particular: Turning himself indeed from vanity and games, he sighed in spirit towards heaven, affirming that there was his homeland and his father. But why should I say much of the beginning of his sanctity? He was gentle in speech, constant in good work, lowly in humility, lavish in piety. In fasts and vigils a chastiser of the flesh, a dapsilis — that is, generous and liberal — giver of alms. The author of the Latin Life of St. Fredegand, abbot, more recent than Theobald, says in volume 4 of July, page 295, that St. Gummarus, serving as a soldier under Pippin, duke of the East Franks, about the year 700 (Pippin, namely of Herstal, died in the year 714), was summoned by St. Fredegand; which he probably drew from his own store, imitating those who think it lawful for themselves to invent anything at all in obscure matters: nor is there therefore any reason why we should be compelled to depart from Theobald. The same anonymous author adds that St. Fredegand very often conversed with SS. Rumold and Gummarus, of which kind nothing occurs in their Acts.
[7] Imbued, therefore, with Christian piety from his tender nails, he keeps his piety even at court: and a hater of the vanity of the world, his parents nevertheless brought him to the court of King Pippin when he was already in some measure growing up; in the 26th year of his age, the fifth of Pope Zachary, and Pippin having been crowned king of the Franks by him, says Kegel, chapter 3; but forgetting that he had a little before coupled the birth of St. Gummarus with the year 700, and not knowing that the 5th year of Zachary fell in the year of Christ 745, while Pippin was crowned king of the Franks by St. Boniface, archbishop of Mainz, in the year 752, or the one immediately preceding. The manner of life which Gummarus had entered upon in his father's home he constantly retained at court, and so conducted himself that in a short time he was honoured with a great prefecture, says Theobald at number 2: but what kind it was, he left to be guessed. The more recent biographers praised above write that he was lord of the whole tract of Ryen by right of fief from his father's death, supported by no monument of antiquity: but it is certain from elsewhere that Rohingus, a very powerful man, possessed much in the tract of Ryen at the same time, as is established from the donations made by him to St. Willibrord, the diplomas of which may be seen in Miraeus and others. Bolland and Henschen called him Dynast of the tract of Ryen when they dedicated volume 2 of February to Gaspard Nemius, archbishop of Cambrai; not because he was Lord of that tract, but because he possessed in it many and rich estates and was strong in wealth. Neither Bolland nor Henschen was ignorant of Rohingus or his donations: nay rather, Henschen not only calls Rohingus, in the same volume, page 820, number 4, prince of the Antwerpers, and in the historical index Lord of Antwerp, but also cites his diplomas; whence it follows that the Baron le Roy, when in the Notitia of the Marquisate of the Holy Empire, page 148, he carped at them because they named St. Gummarus Dynast of the tract of Ryen, took their words otherwise than they were said by them.
[8] joined to a wife From the same piety which he had imbibed from his tender nails it proceeded that, though living among the allurements and delights of the court, no desire of entering upon marriage came upon him; to which, however, he was compelled by command of his prince. There fell to him a wife, an imperious woman, avaricious, harsh, and obstinate. Our copy names her Grimmara: elsewhere she is called Guimaria, Grimmaria, or Guuinmaria. That this was a not unusual name among the Belgians in the 8th century I gather from the Acts of SS. Herlindis and Renildis, written in the ninth century, in which (see volume 3 of March, page 386 and following) I find their mother called Grinuara, Gruinara, or Grumiara: whence I would without difficulty admit that Grimmara, the wife of St. Gummarus, was most probably born in Belgium: but that she was the niece of Pippin, which Kegel and the other anonymous writer of the Life of St. Gummarus assert, not likewise: I judge to be a fiction of the same kind what they relate of Grimmara, that at length, God avenging, she was swallowed up by a gaping of the earth, although the natives, as Gramaye witnesses, book 2 On Antwerp, chapter 6, show a marshy pit in which they believe she was submerged, her body never having been found. Further, these nuptials of St. Gummarus with Grimmara were followed, after an interval of some years — if, that is, he was brought by his parents while still young to the court not of Pippin of Herstal but of Pippin the Short — by military expeditions, which it was enough for Theobald to have touched in a word only; but which the more recent writers of his life wished to adorn more than was fair, more from their own judgment than from truth.
[9] and the camps of Pippin From the time when Pippin was raised to the royal summit, that is, from the year 752 until his death, which happened in the year 768, he waged almost continuous wars; first against the Saracens, whom he expelled from Narbonne; then against the Saxons, then against Aistulf, king of the Lombards in Italy: finally against Waifar, duke of Aquitaine, which war indeed, begun in the year 760, received its end only in 768. Further, for nine years (elsewhere it is read seven), as
Theobald writes, St. Gummarus was absent from home: which Baillet so arranges that from the year 755 to the year 762 — that is, in the Italian war, the Saxon war of the year 758, and the Aquitanian war now resumed for the third time — St. Gummarus was in the camps of Pippin. His more recent biographer writes that he took part in the Saracen, Italian, and Aquitanian wars, nay, that he commanded second after the king: you will indeed wonder that it could have occurred to Pippin to commit the supreme direction of military affairs to a man who had hitherto given himself to piety alone and had never worn arms; but, that you may cease to wonder, he says that Pippin was moved to it by a nocturnal vision of Pope Zachary (Zachary died before Pippin was crowned king of the Franks) and by a threefold admonition of an angel made to himself. Away with a fable propping up a fable.
[10] But as for the true epoch at which St. Gummarus set out to war, having followed for some years, who could determine it with certainty? But if it be permitted to use conjectures here, and if it please to stand by the words of Theobald, than whom we have no better guide, I judge that it is more probably to be bound neither to the Saracen war nor to the Italian, but to the Aquitanian alone, begun in the year 760. For, the marriage with Grimmara having been contracted about the year 752, St. Gummarus returned from the court of Pippin to Emblehem together with his wife, and in the lapse of some years learned of what mind the unjust woman was towards his household; hence that solicitous admonition of Gummarus on departing, that she should treat his people kindly and humanely in his absence: hence likewise, returning from the war, he betook himself nowhere else than to Emblehem, to revisit his wife and household. Since further Theobald writes that Gummarus was absent from home for nine years, and the Aquitanian war was protracted for precisely as many years, it does not appear to me very far from likelihood that Theobald pointed his finger here when he asserted the nine-year absence of St. Gummarus.
[11] Vain were the admonitions with which, being about to set out to war, he had instructed his wife; [he returns to his people, and, a sacred building having been founded to SS. Peter and Paul,] and, the war being finished, he first directed his cares to restoring to its former tranquillity his household, disturbed by the savagery and hatred of Grimmara. For the rest he gave himself wholly to the exercises of Christian piety: he meditated a Roman journey to visit the threshold of the Apostles SS. Peter and Paul; but, his plan changed at the admonition of an angel, as Theobald writes, or, as I think more truly, at the suggestion of the divine Majesty, he founded a small church to the same Apostles, about one mile distant from the village of Emblehem, in that place where the town of Lier is now situated; of which little church Theobald sang thus in his metrical Life:
The mass of the basilica which this Saint had made Rose by no means high with a structure of stones, But the building consisted of wood, of modest beams.
Balderic, praised at number 2, expressly relates that he also built a monastery of canons, which some contend, by I know not what solid argument, was first of monks, and then afterwards of canons, namely secular ones: for I have found nothing either in Balderic or in Theobald or elsewhere which compels me to come over to that opinion. Balderic indeed uses the word monastery: but that this name was formerly common both to colleges of canons and to cloisters of monks is too well known to need to be shown at greater length: it will suffice for this purpose to bring forward even the single chapter 30 of book 2 in Balderic, which runs thus: In the castle of Valenciennes there is a monastery of canons, which Count Arnulf, by the counsel and authority of Rothard, built in honour of St. John the Baptist, and, goods having been conferred according to the opportunity, appointed 12 canons. Theobald indeed uses the bare word monastery at number 20, saying: But after the monastery was built, which is still seen there, he was elevated into it with honour and raised up. But it is evident that by the name of monastery is here signified the church which succeeded the earlier little church founded by St. Gummarus. Similarly, at number 24 he says: They (the Normans) threw fire on the roof of the monastery: but here again not a house of canons or monks, but the new church, must be understood: for he adds a little after: The church, which the flames thrown from outside had not been able to burn, they entered, that they might become guilty by their own hand. Nor does he speak less clearly in the metrical Life in the following little verses:
They came also, the river Nethe their guide, to Lier: Here too some of the settlers perished by the sword; Then great houses fell into ashes by fires; And attempting at once to violate the house and the sepulchre Of St. Gummarus, flames being cast upon the roof, They could not; the torch often touched the very roof, But the fire, forgetting its force of power, fell down: Thus, kind Father, you make your church inviolable.
[12] and, a college of canons having been founded, There is therefore nothing either in Balderic or in Theobald from which you may conclude that monks, whom canons afterwards succeeded, were originally instituted at Lier by St. Gummarus: nay rather, Theobald, at number 18, where he begins to speak of the burial and translation of St. Gummarus, mentions a nun named Wrachtildis, who used to sleep at night in the church of St. Gummarus, and so seems to have been its matricularia: but I do not judge that women of this kind were employed by monks in the ministries of their churches: Du Cange certainly, at the word Matricularii, brings forward these words from the manuscript book of the Order of St. Victor of Paris, chapter 21: In the church at least three must always sleep, namely the sacristan, the matricularius, and a third, whom the abbot shall enjoin: but on the contrary that they were assigned to the ministries (but the more menial) of secular churches is evident from Flodoard, book 11 of the History of Reims, chapter 9; whence Du Cange drew these words: He (Bennadius, archbishop of Reims immediately before St. Remigius) assigns to the nuns and widows placed on the roll 3 solidi. Nor ought it to move anyone that Wrachtildis is called a nun by Theobald: for by this name formerly, as the same Du Cange witnesses, were comprehended women dedicated to God, even if bound by no monastic vows, whom we now call by the name of devotees. Such also was Gerlindis the sacristan, mentioned in the Theodorician Acts of St. Rumold, number XI. Balderic speaks of the monastery of Mechelen, which St. Rumold instituted, in the same manner in which he speaks of that of Lier, that is, he calls it a monastery of canons: Baert, in volume 1 of July, in the Annotations on the Acts of St. Rumold written by Theodoric, abbot of Saint-Trond, who died in the year 1107, page 244 and following, inquires whether monks or canons first inhabited it. He thought that monks were its first inhabitants, both because St. Rumold seems to have professed the religious life before he came into Belgium, and because he had found that Notger, bishop of Liège and Lord of Mechelen from the year 971 to 1007, founded a college of twelve canons there. Sollerius, the continuator of the same Annotations, presently adds to the Annotations of Baert: What I think of the first monastery of St. Rumold I have indicated elsewhere: and I do not doubt that it was such as Balderic joins with that of Mechelen, namely that of Lier, built by St. Gummarus, counsels having been shared, as he thinks, with St. Rumold. He indeed denies the monastery of Mechelen there to the Benedictine Order; but at page 187, number 84, he is in doubt whether it was originally instituted by Notger for canons or only endowed: and so he seems to have left in doubt whether monks of some other institute than the Benedictine, or clerics or canons, originally inhabited it at Mechelen and at Lier: but however the beginnings of the monastery of Mechelen stood, and whether St. Gummarus used the counsels of St. Rumold, I judge, supported by the authority of Balderic and by what has just been said, that that of Lier was never inhabited by monks. Miraeus relates, in the Annotations on chapter 75 of book 1 of the Belgian Donations, that it was founded by St. Gummarus about the year 760, led by I know not what monument or testimony; I suppose, however, that he judged that St. Gummarus returned from the camps of Pippin about the said year and then began that work: but as the year in which he returned from the camps is uncertain, so it must necessarily be that the year of the monastery or college begun by him is likewise uncertain. He adds, in the book On the Colleges of Canons, that the foundation was afterwards increased by Charlemagne, and canons instituted there; and if these things are truly added by him, it could not absurdly be believed that St. Gummarus himself obtained this from Charlemagne; if it were established that the Gunthmarus of whom at number 2 is the same as Ours.
[13] King Pippin having been taken from this life, Gummarus seems to have lived for God alone, he dies piously towards the end of the same 8th century. accustomed repeatedly to have recourse to the little chapel just mentioned, devoting himself in it to prayers and the contemplation of divine things, and at Emblehem to pious works towards his neighbour, as Theobald writes at number XI: every year also he was accustomed to meet St. Rumold, the Apostle of the people of Mechelen, at about the midpoint of the road between Mechelen and Lier; which indeed, notwithstanding the silence of Theodoric of Saint-Trond on that matter in the Life of St. Rumold, appears most probable even on account of the nearness of both and their equal age: Gramaye calls the place of meeting Sancteyck, and writes that it was called corruptly in his age Scadeneyck: but Theobald names it Scadeneyck: Miraeus, in the Notitia of the churches of Belgium, chapter 199, from the monuments of Rosendael, a monastery of nuns of the Cistercian Order on the river Nethe, writes Staeydeke, and says it was a villa situated in Duffel, which Sophia Bertout, the fourth prelate of Rosendael from the year 1294 to the year 1328, bought from her brother Giles Berthout; so that that the place was ever called Santeyck is a mere conjecture of Gramaye, who was rather often accustomed to assert many things confidently without a suitable witness. The other things which Theobald narrates of St. Gummarus up to his death are for the most part miracles, of which it will be said in the Annotations: the year in which St. Gummarus departed to immortal life Theobald does not express, but only the day, namely the fifth before the Ides of October: the more recent writers write that this happened, one in the seventieth year of the eighth century, another in 74 or 75, led, as I think, by no other reason than that St. Rumold is believed to have migrated to those above about that time. And so, if St. Gummarus be supposed to have died in the year 775, and to have come to the court of King Pippin about the 25th year of his age, he will have died about the 48th year of his age; but in the seventh year after leaving the camps of Pippin: and if anyone should think that the latter space of time is circumscribed within narrower limits than is fair, since the epoch of the death of Gummarus is arbitrary rather than solidly established, he may defer it by some years, which he can do without sin.
§ II. The burial, translation, sacred cult of St. Gummarus, and mention among the more recent martyrologists.
[The body of St. Gummarus, translated from Emblehem to Lier, and elevated in the new chapel of St. Peter,] St. Gummarus had made an end of living, and the inhabitants of the place had buried his remains at Emblehem, so that the bones of the deceased might rest there where he had first drawn the breath of life and had passed the greatest part of his age in the highest piety: but, as Theobald witnesses at number 18, it seemed otherwise to God, and His sacred relics into that
chapel which he had founded to St. Peter He willed to be translated, and not without prodigies. A nun, named Wrachtilt, three times admonished by St. Gummarus in her sleep, having called the inhabitants together, disclosed that it was the divine will that the sacred bones of St. Gummarus be translated from Emblehem to the chapel of St. Peter, and what had happened to her: the woman found credence, both because, as is very likely, she was of virtue known to all; but above all because she bore on her face manifest traces of the hand of St. Gummarus, which he, appearing to her a third time as she slept, had impressed. The coffin of the sacred body was therefore opened, but when it was to be transferred into a boat, in which it might be carried along the river Nethe to the oratory of St. Peter, it could not be moved by any force or art; while the keeper of St. Gummarus's cattle easily lifted it and carried it into the boat, which, borne of its own accord to Lier, when it had come nearer to the church of St. Peter, also stopped of its own accord. So, more or less, Theobald, but from the report of others, as was said at the beginning of the Commentary. Further, that St. Gummarus already then began to be invoked and shone with miracles does not appear unlikely; and hence I judge it came about that, that slight chapel of St. Peter which St. Gummarus had founded being destroyed, the inhabitants of the place substituted another church, which is still seen there, says Theobald at number 20; however that may be, about the fortieth year after the translation just mentioned, he was, to use Theobald's words, elevated into it with honour and raised on high; which thing indeed was held in those early times for a canonization. Theobald adds that St. Gummarus thereafter wrought very many miracles up to his own age, and from many he describes one at number 22 by way of specimen, which must have happened before the Norman disaster, if indeed he relates the things in the order in which they were done.
[15] Now Theobald writes thus of the disaster which the Normans inflicted on Antwerp, Mechelen, and Lier in the 9th century: [from which the Saint is reported to have prodigiously averted the fury of the Normans] that, Antwerp having been burned, Walcheren laid waste, Turninum destroyed, the church of St. Rumold at Mechelen likewise burned, they turned their fury towards Lier, and tried to consume with fire the church in which the sacred remains of St. Gummarus were preserved, but in vain, God namely restraining the force of the flames on account of the merits of St. Gummarus; and of Reginarius and Reolfus, leaders of the Normans, the one was punished with death and the other struck with blindness, the rest being terrified. I fear lest Theobald has brought together into one and the same time things which happened at different times: moreover, since the incursions of the Normans into our Belgium in the 9th century were frequent, it is extremely difficult to define accurately in what year they put in at Lier: yet if something is to be ventured, I should say that the year of Christ 835, or one of the two next, brought that disastrous calamity on Brabant, chiefly on the credit of the Annals of Fulda, which, comprising the events from the year 833 to 896, have this at the aforesaid years in Duchesne, volume 2 of the Writers of Gaul, page 546; at the year 835 indeed: The Normans laid waste Dorestad (Batavodurum, Wijk bij Duurstede): then at the year 836: The Normans burn the city of Antwerp, and likewise Witla, the emporium beside the mouth of the river Meuse, and received tribute from the Frisians: finally at the year 837: The Normans, exacting tribute, came into the island of Walcheren (situated between the mouths of the Scheldt and now assigned to Zeeland), and there slew Eggihard, count of the same place, and Hemming, son of Halfdan, with many others, on the 15th day before the Kalends of July, and laid waste Dorestad, and, having received tribute from the Frisians, returned. For I could find nothing anywhere which approaches nearer to Theobald's meaning, and Sollerius, in volume 3 of July, page 709, embraced that epoch as more probable than the rest, as did Papebroch in his manuscript Annals, as the same Sollerius witnesses. The inhabitants, mindful of the benefit received from God through St. Gummarus, are accustomed every year, on the Thursday before the feast of St. Andrew, to recall the memory of the fury of the Normans repelled with the joyful sound of the bells of the collegiate church and a great concourse to the chapel of St. Peter: whence I judge it came about that the credulous common people believed that, as the Normans departed from Lier, the bells gave out a spontaneous sound, which indeed the more recent writers of the Life of St. Gummarus say; but Theobald is silent.
[16] The credit of Theobald himself also wavers [but not without circumstances suspect of falsehood, he is reported to have averted:] when, most probably following popular tradition, he writes that Reginarius lost his eyes by the vengeance of the deity, and that Reolfus perished, his bowels poured out; which things, the circumstances changed a little, seem to have been borrowed from Aimoin, monk of Saint-Germain-des-Prés and writer of the 9th century, in the book On the Miracles of St. Germanus, and transferred from the Normans who plundered the church of St. Germanus near Paris in the year 845 to the Normans who raged at Lier at about the same time; whose leader Ragenarius, he affirms on the credit of an eyewitness, burst asunder in the midst, his bowels poured out. Aimoin adds moreover that the companions of Ragenarius were struck with at least a momentary blindness, so that they scarcely found the way by which to rush out of the church of St. Germanus, and at length perished miserably of dysentery; which things do not differ very much from the narration of Theobald. Of the same kind, probably, is the fiction which he narrates of Reolfus, the other king or leader of the Normans, extinguished with his bowels poured out: for Reolfus is equivalent to the Danish Rolf, for which, as Ole Worm witnesses, book 3 of the Danish Monuments, page 196, they now prefer Rudolph; you may add, also the Frankish writers of that age preferred it: and I scarcely doubt that the Reolfus or Rudolph mentioned here is the same as Hruodulph the Norman, sprung of the royal blood of the Normans and mentioned in the Fulda Annals of the Franks at the year 873, who, as is read there, after often laying waste the kingdom of Charles the Bald, attacked the kingdom of Louis, king of Germany, and, battle having been joined with the Frisians, fell first, and with him eight hundred men. Theobald therefore does not sufficiently agree with the writers older than he for us to owe him indubitable credence, so far at least as concerns the penalties inflicted on the Normans by God the avenger. But Theobald also conflicts with Theodoric of Saint-Trond, when the latter says that the church which St. Rumold had built at Mechelen was burned by the Normans, while the former says that it remained unharmed from their fury; unless you contend that Mechelen experienced the attack and rage of the savage nation on repeated occasions, which could easily have happened — first indeed about the year 835, and then about, for example, the year 881.
[17] a magnificent church raised to his name at Lier, More peaceful times shone upon our people after Arnulf in the year 891 crushed the Normans near Louvain with a great slaughter: St. Gummarus likewise had already wrought some miracles, as has been said in what precedes, and continued further to work them: This, says Theobald below at number 21, the illustrious miracles testify, which are frequently shown at his tomb in manifold salvation. Many we have learned by the account (read: report) of the faithful: many we have known to have been done in our own times. It seems therefore by no means to be doubted that his sacred cult took a notable increase in the lapse of more serene time, and that sacred buildings began to be erected to his name: among these the chief place deservedly belongs to the illustrious church of St. Gummarus at Lier, of which indeed there is no trace in Theobald, who, from what has been said above, lived in the 11th or 12th century; but I find mention made of it in Miraeus, in the Notitia of the churches of Belgium, chapter 189, in the charter of Henry, duke of Brabant, by which he showed himself munificent to St. Gummarus and the canons of Lier in the year 1211. It ends in these words: Done in the year one thousand two hundred and eleven. It is situated opposite the chapel of St. Peter, and has St. John the Baptist as its other patron: from precisely what time it began to be called St. Gummarus's I have nowhere found: it began from time to time to be increased with splendid buildings, as Gramaye writes, from the year 1326 to the year 1475.
[18] and certain other places, In this church of St. Gummarus, says our Henschen (in a certain manuscript which I have before my eyes), then completed (not perfodo, as Mr. le Roy wrongly has in the Notitia of the Marquisate of the Holy Roman Empire, book 2, chapter 16, Henschen's characters not having been sufficiently accurately inspected), his tomb is seen above the table of the altar, situated not far from the north door in the porch running out in the form of a cross, where opposite the altar some miracles are painted: there is also on the right side of the door of the table of the high altar a painted image of St. Gummarus in the habit of a prince. The church of SS. Peter and Paul, which faces the collegiate church opposite, is commonly related to have been built by St. Gummarus himself at the admonition of an angel; but Theobald, in the Metrical Life, signifies that St. Gummarus founded a wooden chapel there, to which before the Norman irruption another succeeded, which was still seen in his age, as we said at number XI. There, Henschen continues, under the altar is seen the sepulchre of St. Gummarus, whence the body was translated into the greater church (namely about the year 1470, on the 17th day of May, on which that translation is recalled at Lier every year). There is in the same place behind the altar a round opening through which certain pious men insert their heads into the sepulchre, which opens at the side.
[19] Hence Henschen proceeds thus to another church or chapel sacred to the memory of St. Gummarus: whether at Lier, There is also a third chapel, called the reclusorium, commonly de Cluse, in that place where it is related below in the Acts that he caused an oak that had been cut down, its fragments being collected and joined with a girdle, to grow again: and in memory of so great a miracle an iron tree skilfully made occupies the middle of the chapel. That oak still stood sound and vigorous in the age of Theobald, as is clear from number 7 of the Acts: after it perished, the chapel just mentioned, founded in the year 1262, enclosed the place where it had stood, and a stone was placed in it to preserve the memory of the place in which the oak had stood: further, the iron tree is about two centuries more recent than the chapel, as having been placed there only about the year 1470, as I find noted in our literary furniture from the manuscript German History of Lier, by the author, as it appears, Richard van Graesen, consul of Lier at the beginning of the 17th century. With which Gramaye nearly agrees, writing thus of this chapel and the oak placed in it, book 3 On Antwerp, chapter 8: The place honoured by this miracle (of the oak cut down and restored) is very much frequented; over which in the year 1262 a chapel, and in the following century a reclusorium (whence it retains the name), was built; the choir having been renovated in the year 1466; which, having collapsed through the fault of time, a little image of the Mother of God (from the wood of the tree in which that of Scherpenheuvel was found) having been placed there in the year 1605, is now being rather elegantly restored, through the efforts above all of the spouses Richard van Grasen and Joanna Munninx, with the help of the alms of the pious. An iron tree skilfully made occupies the middle of the chapel, and the place where the former had grown again by the miracle is marked with a stone. So far concerning the buildings sacred to St. Gummarus which Lier comprises within its circuit.
[20] There is outside the city, says Henschen,
at two Roman miles, the village of Emblehem, or elsewhere sacred to his cult. famous for the birth and dwelling of St. Gummarus, where there is also a chapel of St. Gummarus and a spring healthful against fevers: and not against fevers only, but also against other diseases and defects of the body, as will be abundantly established to one who reads the Miracles of St. Gummarus worked about the year 1475: St. Gummarus is said in the Acts to have called this forth, his staff being fixed in the earth, to quench the thirst of the farmers; whose source appears by no means miraculous but natural, says Mr. le Roy, praised above; whence he suspected that the miracle of the spring called forth by St. Gummarus is fictitious. I admit indeed that Theobald is not such as to claim certain credence for his statements: nor do the benefits divinely conferred on those using that spring certainly prove that miracle, since they could have been conferred on the sick not so much as a testimony of the spring called forth by St. Gummarus as a reward for their confidence towards God and the Saints: yet they favour in some way the tradition of the natives: nor is it necessary, for a spring to be called forth prodigiously, that it gush forth in a place from which it could not flow naturally, and betray the prodigy even by its very situation.
[21] The Saint's relics found entire in the 14th century. Besides, in North Holland, which is also called West Friesland, Henschen continues, on the Southern Sea, the town of Enkhuizen formerly, when the orthodox religion flourished there, venerated as its patron St. Gummarus, to whom a church was dedicated, and in it a thumb of the same Saint was religiously preserved; and the citizens of Enkhuizen were accustomed every year to come in great number to Lier for the natal day of their Patron, and to carry his shrine about in procession as though by their own right. That of the two parish churches at Enkhuizen one was dedicated to St. Gummarus and the other to St. Pancras the martyr, and that it was the established custom of the inhabitants of the place to go to Lier to venerate the sacred bones of St. Gummarus, is also read in Batavia Sacra, second part, page 449. In the year 22 of the 15th century, or the following, the church of St. Pancras, as is read there, was founded: but nothing occurs there about the epoch of the Gummarian church: nor have I anywhere found on what occasion or at what time the people of Enkhuizen instituted the pilgrimage to Lier. Gramaye relates that St. Gummarus was Lord of the town of Enoch (so he calls Enkhuizen) by gift of King Pippin; and that the people of Enkhuizen first invoked him from the very time of his death and chose him as their Patron, and were accustomed every year to visit his tomb in crowds: but this does not agree with the reckoning of the times; for that town is many centuries more recent, nor do I know whence he (Gramaye) drew these things, says Mr. le Roy, and, as it appears, with sufficient foundation: Menso Alting indeed admits, in the Notitia of Lower Germany, which he composed from the writers of German and French Affairs and the monuments of the middle age, second part, page 51, that he found no mention of this town older than the 13th century. As for the source from which Gramaye drew what he writes here, I judge that it was no other than the manuscript History of Lier, written in the vernacular tongue by Mr. Richard van Graesen, for this reason, that I have before my eyes an excerpt from it concerning the relics of St. Gummarus, in which likewise St. Gummarus is held to have been Lord of Enkhuizen; but the authority of Mr. Graesen, consul of Lier, is not such as to claim certain credence for itself in this matter, unless it likewise be established concerning the antiquity and authority of the monuments which he used. Further, the wood-splitters of Antwerp were formerly accustomed to honour St. Gummarus, their patron, annually with the same kind of cult, to whom they also erected an altar in the cathedral church: the people of Ghent likewise, for several years before and after the year 1475, are said in the same manuscript Excerpt of the History of Lier to have carried the shrine of St. Gummarus on their shoulders in solemn procession. There is also seen in the village of Duffel in the diocese of Mechelen, about midway on the road between Lier and Mechelen, a chapel dedicated to SS. Rumold and Gummarus in memory of the meeting of the two Saints, but not built so long ago; and in the diocese of Antwerp, not far from Lier, the village of Herenthout, called St. Gummarus's. So far concerning the places sacred to St. Gummarus: next it is that we now touch upon some things, though few, concerning his relics.
[22] That the body of the deceased St. Gummarus lay in the village of Emblehem, and was sometimes shown to the people, where it was first committed to the ground, for forty years before it was translated thence to Lier, his two more recent biographers and the author of the History of Lier, in the Excerpt praised in the preceding number, relate; with whom, however, I cannot agree: for Theobald writes that 40 years elapsed not from the death of St. Gummarus to his first translation, but from the said translation to the building of the new church which succeeded the smaller one built by St. Gummarus; which he relates not only in the prose Life below at number 20, but also in the metrical Life in these little verses:
They went from the boat, melodious with psalms and hymns, And laid the holy bones in a sacred sepulchre. The mass of the basilica which this Saint had made Rose by no means high with a structure of stones; But the building consisted of wood, of modest beams. Here that sacred dust lay four times ten years, Until the devotion of the people, conspiring alike, Erected such a church as you now behold.
This new church having been erected by the piety of the inhabitants, his sacred body (so run the words of the Excerpt mentioned above) was drawn out and elevated thence (from the humbler coffin), and, placed in a well-closed casket, remained in it until the year 1354, in which year, with the consent of the bishop of Cambrai, Peter by name (he held the see of Cambrai from the year 1350 to the year 1368), the casket was first opened, and in it was found the body still entire with the garment in which it had lain wrapped 40 years in the sepulchre, and that likewise entire and incorrupt; as is established from letters written on parchment on that matter, which are kept to this day with the churchwardens. This same garment was afterwards frequently shown, and at length perished in the Belgian iconoclasm of the heretics.
[23] A second inspection and showing of the same sacred body was made in the year 1370, on the 20th day of April. [translated into the collegiate church of St. Gummarus, profaned by the heretics, and, with those of Tongerlo] A third in 1406, on the 12th of September. A fourth in 1475, when nothing was lacking to the entire body except one rib, which, enclosed in a little silver casket, was set forth to be seen and venerated through crystal. It was therefore the thumb of some other Saint, not of St. Gummarus, in the possession of which the people of Enkhuizen formerly gloried. Gramaye likewise mentions three visitations of the same sacred body, of which the first took place in the year 1344, the second in 1369, the third in 1406, on the third day of October; which conflict with our Excerpt and with the time at which Peter the bishop governed the church of Cambrai; but the latter has the better credit with me, because it is translated from the vernacular manuscript History of Lier, whose author without doubt consulted in this matter the monuments of the church of Lier. Moreover, in the year 1475, on the 17th day of March, the relics of St. Gummarus were translated from the church or chapel of St. Peter to the collegiate church, enlarged with new buildings: a work plainly notable and worthy to receive the bones of so great a Wonderworker; and these no less worthy to be honoured with the highest veneration of inhabitants and strangers: but neither the majesty of the place nor the sanctity of the sacred pledge could restrain the criminal hands of the heretics from plundering that church in the 16th century, profaning and scattering the sacred remains of St. Gummarus, and burning his head, being in this respect no better than the impure right hands of the Normans; which disaster the anonymous biographer of St. Gummarus writes happened in the year 1580. Hence it came about that not much of the relics of St. Gummarus survives to this day in the collegiate church. Some part of them is preserved in the abbey of Tongerlo, as I understand from the Chorography of that abbey appended to Sanderus's Brabantia.
[24] and at one time shared with the wood-splitters of Antwerp: A part likewise of the same relics Mr. Francisco Ortiz de Ybarra, dean of the cathedral church of Antwerp and vicar general of the vacant diocese, gave as a gift to the wood-splitters of Antwerp, of whom above; and they were exposed and exalted with solemn rite for the veneration of the faithful in the same church in the year 1699 on the 11th of October; on which day, moreover, the supreme Pontiff Innocent XI granted plenary indulgences to be gained by the faithful in the chapel of the wood-splitters, to increase their piety towards St. Gummarus, special patron against hernias, as is found in their programmes of the years 1705 and 1712, which I have in hand. The canons of Lier, further, formerly used a seal which showed the effigy of St. Gummarus sitting on a horse; but the one which they now use presents a white shield marked with a red cross: what I have just said of the ancient seal of the chapter of Lier is drawn from the Chorography of the abbey of Tongerlo cited a little above, where these words are read: After Eugeramus, therefore, Wenemarus, the 7th abbot, governed the crozier of Tongerlo, and under him a certain transaction was made, at the year 1210, between the canons of Tongerlo and those of St. Gommarus of Lier. Where on the seal of the collegiate church of Lier is seen St. Gummarus sitting on a horse and bearing a spear, with this inscription: "Seal of St. Gummarus, precious soldier of Christ."
[25] Finally the ecclesiastical Office, and mention among the martyrologists. Let the remainder of Henschen's composition on St. Gummarus close the Commentary — which composition Mr. le Roy, suppressing his name, inserted almost entire in his Work. Moreover, his natal day was celebrated with solemn cult in the church both of Antwerp and of Brussels. Hence in the first place, at the 11th day of October, in the manuscript Martyrology of St. Gudula at Brussels these words are read: "At Lier, a town of Brabant, the deposition of St. Gummarus, confessor." In the old Breviary of Antwerp, printed in the year 1496, and in that of Brussels, printed in the year 1516, there are six, or even nine, proper Lessons, accustomed to be recited at Matins and taken from the Acts, with this Prayer everywhere: "Almighty everlasting God, the glory and joy of the angels, who have shown Gummarus, the glorious confessor of your name, wonderful by signs and prodigies, be propitious to the people in supplication, that they who celebrate his venerable solemnity may by his sacred intervention find the harbour of eternal salvation. Through our Lord." He is venerated even now in the whole diocese of Antwerp with double rite, but everything is taken from the common of a Confessor not Pontiff. The Lessons of the second Nocturn begin: "The simplicity of the just is derided" (afterwards proper ones were substituted for these), and the Gospel of the third Nocturn: "Fear not, little flock." The beginning of the Mass: "The just shall flourish like the palm." His memory is celebrated in the manuscript Florarium with a long encomium from the Life, and it is added that he was sprung "of the stock of the Carolingians." Likewise in the Auctarium of Greven and of Molanus to Usuard, likewise in the latter's Indiculus and the Natales of the Saints of Belgium, in the Belgian Fasti of Miraeus, and others, with the present Roman Martyrology, whose Announcement is this: At Lier in Belgium, the deposition of St. Gummarus, confessor.
LIFE
By Theobald.
Gummarus, confessor, at Lier in Brabant. (S.)
BHL Number: 3696
By Theobald
PROLOGUE
From the Metrical Life.
Theobald sends to Siger the Life of St. Gummarus rendered by him in verse. To the lord Siger, Provost of Lier, brother Theobald a, highest greeting. Your charity has urged that I should turn the style in the Life of St. Gummarus, which seemed to be rustic b; and yet, although it were so, and I too thought so, I nevertheless would not at once acquiesce in your petition, not fleeing the labour, but reckoning with myself that the minds of some do not think with us. Being asked, therefore, again and I excused myself, but by excusing I achieved nothing. Therefore, as you pressed more earnestly, not to offend a friend, on whom I would spend not only my things and my labour, but even myself, I at length assented, put my hand to it, and * , the integrity being preserved, I turned the style, chiefly for this reason, that I understood your mind to be fervent with pious and sincere devotion towards St. Gummarus. This too has been provided, that I should not wrap a clear matter in darkness, but that a simple style should pursue a simple matter. But see, my brother, that you do not expose me to the teeth of envy and the bites of detraction, as though I were superfluously laying over a new Work. From these I ask pardon, I seek peace; fleeing also to the protection of law, I ask that they not prejudge a thing undiscussed. Cease, I pray, envy; be dumb, detraction; if I have erred, if I have exceeded, piety has erred, charity has erred: for I have obeyed a friend asking. I know indeed that if anyone has shaken off the torpor of sloth by the heat of study, and has anointed his eyes with the eyesalve of reason, he will not look upon these things with a grim eye, nor prefer the old sleep to the new wakefulness. Receive therefore the gift of your friend, the little Work concerning your Father and Patron, whom because you love, you will also embrace whatever speaks of him: but true love does not give birth to disgust, but rather enlarges desire. Wherefore what had been set out in prose has been repeated in metre, so that you may delight yourself in St. Gummarus now through the level plain of prose, now dance in the feet of verses.
ANNOTATIONS.
* supply: iterum me
* read ne
* metrice
CHAPTER I.
St. Gummarus is born at Emblehem; having taken a wife, he follows the camps of Pippin, founds an oratory to SS. Peter and Paul, and, famous for miracles and virtues, migrates to the Lord.
CHAP. I.
St. Gummarus, sprung of a noble stock a, was born and nourished at Emblehem, St. Gummarus, born of noble stock at Emblehem, a village of the province of Ryen b. Who, strong in holy beginnings, and afterwards applying himself to holier pursuits, completed the course of his life with a most holy end. For, given over to God from the cradle, he advanced as much in virtues and faith as he grew in body and age. Turning himself indeed from vanity and games, he sighed in spirit towards heaven, affirming that there was his homeland. But why should I say much of the beginning of his sanctity? In fasts and vigils a chastiser of the flesh, a generous giver of alms.
CHAP. II.
[2] When therefore St. Gummarus was putting forth the flowers of good things, when he had come to the court of Pippin, he was brought by his parents to the court of the king, worthy indeed to be among the princes of the kingdom and to manage the affairs of the kingdom. Pippin at that time held the primacy of the empire c: he was therefore received by him. But St. Gummarus would rather serve God than the king; he would rather be a private person than stay at court. He reflected with himself that he had been drawn, as it were, far from the shore into the storms and whirlwinds of the world, in which the wedges of the vices make tumult, where pride reigns, avarice solicits, envy bites, lust burns, and the other such battle-lines attack the virtues. By his diligence, therefore, he was not only acceptable to the king, but became most dear also to all his nobles. His speech was seasoned with wisdom. All his works were pleasing to God and men; and in not much time he was honoured with a great prefecture d.
CHAP. III.
[3] It pleases me now to recite briefly concerning St. Gummarus a small matter, but full of great piety. at his command he takes a wife, At the king's compulsion, but with no lust, he had taken a wife, named Grimmara e, far unlike his own manners. For as much as he abounded in gentleness and mercy, so much did she abound in impiety. When, therefore, by the king's command, he was preparing to set out on an expedition, he left her the power over his house and whole household, and admonished her how much gentleness she ought to show towards those subject to her, and set out. But she, cruel in mind like a wild beast, began to rage against his people: she bound them with false charges as negligent and not paying their fixed dues; she despised their services. On which occasion she took away their oxen and all their little possessions, leaving them nothing but poverty and labour, but life and the utmost misery. And when she nevertheless exacted without pity whatever used formerly to be paid to her, and they had been despoiled of their oxen, they went under the yoke like beasts of burden, and drew the loaded carts all the way to her house, grieving and groaning. Consider now the mind not of a woman but of a cruel beast. After she had despoiled them of their goods, she afflicted them with hard blows, and ordered the hair of their heads to be shorn f.
CHAP. IV.
[4] Nine years having passed, when the army, dismissed from service, was returning, [and returning from war he first restores to tranquillity the household disturbed by her;] St. Gummarus too came back to his own g. And behold, at a brook which is called Diepenvoort, he saw one of the little servants drawing a cart, severely beaten and shaved over his whole head, weeping in grief. And when he drew near, moved with pity, he said: Who, brother, has afflicted you so much? Who has shaved off your hair? What is the cause of your tears or of so great a grief? To this he, * would by no means answer, fearing the cruelty of his Mistress; he pressed him with many threats until he extorted from him the truth of the matter. The pious father St. Gummarus, hearing of the savagery of his wife, sighing from the depths, ordered him to return with him: but he refused to return for fear, until he was forcibly compelled by his Lord. The holy Man forewarned all who were with him, saying: Having entered the house I will order drink to be given me. If it is found fault with by her, let it on the contrary be praised by us, that she may blush, confounded. As he entered the house, therefore, the whole household ran to meet him, wailing and crying out that they had been grievously beaten, unjustly despoiled, wretchedly afflicted in every way. And he, seeing this, was troubled in mind, and, turning to his wife, said: May God trouble you, as you have troubled us. We ought to do good to all, but especially to those of the household of the faith: for whether slave or free, we are all one in Christ. Spare therefore your servants: set a limit to your savagery. In the same hour he ordered all the cattle to be brought back from pasture, and to each to be restored what was his. Then, when he had sat down, as though thirsty, he ordered drink to be brought; and when the beer was brought and passed around, it was found fault with by the woman's accustomed craftiness: but St. Gummarus and all who had come with him, commending the drink with contrary praise, made her, confounded, be silent. After these things he ordered a great and copious feast to be made for the free as well as for the servants, and so soothed the hearts of all with fatherly consolation, and sent them back cheered to their homes.
CHAP. V.
[5] St. Gummarus therefore, more and more intent upon God, [he presently resolves to serve as a soldier for God alone; and, thinking of Rome,] wished to toil in holier pursuits, as it concerns all good men to advance from virtue to virtue. Raising his mind, therefore, above earthly and perishable things, he panted with his whole desire for the things above, that he might see the God of Gods in Sion. In his holy breast, then, does not such a counsel seem to you to be turning? Hitherto we have served as soldiers for an earthly king: henceforth we must serve the king of kings, God. It is a small thing to gain by the labour of present service rewards that will perish; but best to merit eternal gifts by sanctity of life. This world is to be cast away, because it is fleeting, and all its glory withers like hay. Into the camp of the supreme commander, therefore, I come as a devoted soldier. Him I follow, Him I love, to Him I keep faith perseveringly. And so, commending himself to God, he set out on the journey to Rome. There were with him some of his neighbours. Mark now a pleasant and new miracle. On the first day of the journey begun, having advanced not far from his home, he pitched his tent beside the river which is called the Nethe h. He also ordered a very beautiful tree standing near by to be cut down i, because it was necessary for the pitching of the tent.
[6] the tree cut down At once the owner of that place, a peasant, came, angry, and, swollen with quarrels, he attacks all, spares none, accuses everyone, and, turning to St. Gummarus, vexed him with such harshness of words: Why have you invaded my field? Behold your beasts, behold your tents. You hold other men's things as though your own: you graze everything, trample everything, lay everything low. What have I to do with you, Gummarus? What evil have I done you? I have neither offended you nor harmed any of yours. And if you accuse me of no sin, why do you crush an innocent man? But, to pass over the other losses, this one thing above all I grieve at, that you have had this tree cut down, which I planted, which I have preserved for myself so many years. St. Gummarus answered with placid countenance: I confess my sin: but if I have done an injury, as is just, I will make satisfaction to you: either I will restore to you the tree laid low, or I will pay you a just recompense for the loss. Be quiet, I pray, be quiet only this night. With difficulty, by many prayers, the peasant consented to keep silent until morning, and went away. When night, therefore, came on, and sleep and silence held all, St. Gummarus fled to his accustomed protection and the usual arms of prayer. Lord, he said, you have become our refuge, a helper in due time in tribulations. Turn not away your face from my cry, nor close your ears to our prayers. And if I, Lord, do not deserve to be heard, at least attend to these who are with me. But if we are all weighed down by our sins, so that our petitions do not ascend to you, do it for your own sake, Lord, whose mercy has no end, nor His gifts measure. Let your glory be revealed to men; let your name be proclaimed by unbelievers, and let them know that our faith is not vain, nor does it desert those who hope in your majesty. You therefore, Lord, who created all things from nothing, who on the third day brought forth from the earth grasses, trees, and shrubs, restore the tree entire as before, and take away from your servants the reproach which we have incurred in ignorance.
[7] he restores by his prayers, And when he had prayed, prostrate beside the tree,
rising, he took his girdle, gathered up the tree, and, having girded it round, bound it together. A wonderful thing, and worthy of the memory of the generation to come. For it was so made solid as if it had felt no injury before k. Besides, in the same place we see it entirely sound l. We behold it only retaining the traces of the girdle bound round it. The tree, entire, represents the sign of the binding to the glory of God and the praise of His servant. And when morning came, the peasant returned according to the agreement, swollen with yesterday's anger and renewing his quarrels about the loss. St. Gummarus, restraining him with gentle address and joyful countenance, took him by the hand and led him to the tree, and, showing it unharmed, said: Behold, son, the tree which you especially grieved to have been cut down. God has given solace to your grief: He has also taken away the anguish from our heart. Return thanks to God, the giver of all good things, by whose loving-kindness you have received a memorial gift. When he who before was raging impatiently had seen that sign, pricked by divine inspiration, he said: This is the power of God; it is not the work of man that a tree cut down should rise again to its former state in the space of a brief night. This tree, which you have dedicated by this miracle, will no longer be mine: I give it to you: the whole territory too, whatever is of my inheritance, I appoint to you in stable possession. And so, as from that day they made a firm friendship with one another, kissing and greeting each other, they parted peacefully.
[8] On the aforesaid night, which was the first of his journey, to SS. Peter and Paul, at the admonition of an angel St. Gummarus was resting in his tent; and behold, an angel of the Lord appeared to him in a vision, standing above the tent like a dove m: who said to him: O Gummarus, are you awake? Watch. For I am a messenger sent by God, to disclose His commands to you. He forewarns you what you are to do, showing where you are to remain, or what kind of life you ought to lead. You have planned to go to Rome and visit the oratories of the Apostles Peter and Paul. But God is present everywhere; His eyes behold the good and the evil in every place; and the Lord knows who are His. But you, this journey being omitted, hear more attentively the command which He gives you. Not far from this place in which you lie there is a place enclosed by a river flowing round it, and planted also with trees. You will root out the trees from there, and make an oratory there: here will be your seat while living, here your rest when dead. For when you shall have been taken up into the assemblies of the saints, here your limbs will repose in a tomb. But be of constant mind, and apply yourself watchfully to good works, knowing most certainly that you will come to the fellowship of the angels, and will receive the rewards of eternal life for temporal labour.
[9] Such an admonition having been completed, the holy Man going out at Lier, saw at the top of the tent the angel in the form of a dove, glowing with wonderful splendour. O blessed Man, who was worthy of angelic address; who also deserved to behold him with the eyes of flesh that was to die. Immediately, gladdened by the admirable vision, he broke out into this utterance: Blessed are you, O God, who regard lowly things on earth, on the throne of heavenly glory dread to the angels, admirable to men, whom every creature venerates, to whom the knees of all are bent. To you be praise and honour, to you jubilation and thanksgiving, to you the kingdom, the beauty and the glory without end for evermore. Behold, I, made certain by this vision and instructed by the admonition, will not delay to leave off what I have begun, and to take up the work which you have commanded. Then St. Gummarus, crossing the river and entering the place, began to cut, began to root out the trees and shrubs: nor did he cease until a most pleasant plain was made: and he threw the trees cut down into the neighbouring river, the heap of which is so great that it still seems to equal the roofs of buildings n: and where up to then there had been the homes of birds and wild beasts, a most fitting dwelling of men was made.
[10] But now let that place be described in a few words. The ancient name of this town was Nivesdonch, whose situation is here described, which, changed, the common people called Ledo o. On one side it looks towards Toxandria, on the other side towards the province of Ryen: but between these and the town a river, by name the Nethe, flows in the middle, which, enclosing it in its circuit, separates it from both; and the town, standing like an island in its winding bend, admits those arriving on this side by one bridge, and lets those going out on that side go by another bridge. But this river, by name the Nethe, at the approach of the sea's outpouring fills its bed by rising, and at its recession diminishes it by falling; yet it always has sweet waters for drinking, and beneath them nourishes an immense abundance of fish. Proceeding thence, the same river flows past towns, flows past cottages built on its banks, waters meadows, makes fields fruitful, passes the shades of forests. And if anyone cast his eyes this way and that from the middle of the aforesaid island, his mind is delighted in a pleasant spectacle. For beyond the river is seen a broad and beautiful plain, which, spread far and wide, is both adorned with flowers and most rich in pastures. And round about is seen a huge forest, which stretches out in length and breadth with very great magnitude. There are acorn-bearing trees, there pastures, there the lairs of wild beasts, and things very necessary for the use of men. What shall I say of the fertility of the adjacent fields? They praise them above others, because they are cultivated with little labour but abound with the greatest richness. In such a territory, therefore, the place situated bears in its midst a church built of stones [p] and fittingly adorned, in which are contained the relics of St. Gummarus, which are the defence of the whole homeland, the deliverance of men, a kindly hope, a joyful praise, a most certain salvation.
[11] he founds an oratory, But now let us return to the work begun: St. Gummarus, after he had rooted out the trees and thorn-thickets and shrubs, and plunged them in the river, as has already been said, founded there a church in honour of St. Peter; in which, keeping watch continually in prayers, he sighed with desire for the heavenly city and its citizens; not turning back his inner eyes to vanity, as it is written: No one putting his hand to the plough and looking back is fit for the kingdom of God [q]. And he searched out the deeds of the Saints and formed his life on the examples of the Saints. He was a hearer of the precepts of God, and fulfilled them in deed. When he wished to return to his town of Emblehem, he endured no labour in going or returning; for it was a small distance away . Consider, brethren, the temporal service of this Man. At Emblehem he exercised the active life. Namely, holding out garments of clothing to the naked, bestowing food on the hungry, taking care of the sick, receiving pilgrims, judging for orphans, defending widows, and applying himself to works of this kind. But as often as he lifted his mind from earthly things, that he might attend to the Creator alone through contemplation, he ran back to the place of his oratory.
[12] he calls forth a spring with his staff, It is not to be passed over in silence with what illustrious virtue St. Gummarus shone forth. For at harvest time, when men were going out from everywhere into the fields, his wife said to him: Behold, we see others hastening to the harvest. Why are we consumed in idleness? And she went out with the household into the fields. While they pressed on with the work and did not take breath, they began to thirst vehemently: the heat too was excessive, the heat of the sun now dividing the day at midday. They asked therefore to be released for a little while, until they should quench the burning of thirst. But the truculent woman would allow no delay in the work begun: nay, she urged them, harassed as they were, with threats and bitter words. And when they were now failing from the heaviness of the labour and thirst, behold, St. Gummarus came into the field; all ran to meet him with weeping and, falling at his feet, said: Behold, Father, behold, we are failing: this labour in so great a heat of the day is heavy, and we are perishing of thirst. We asked our lady to allow us to take breath a little and to refresh our souls with a draught of water; but she harshly refused. Have pity therefore, you at least, Father, and save our souls for your servants. Moved by their tearful voice, he said to his wife: O impious heart! O perverse mind. Why are you not inclined to pity? Why do you close your bowels against compassion? Let there be no lot for you with us, who bear such a mind. Depart hence, return home, hateful to God and odious to men. She at once withdrew, making light of his rebuke. Then St. Gummarus dug the earth with his staff, and most abundant waters burst forth . All therefore eagerly drew the waters; but they were refreshed more by the present miracle than by the drink. The spring still flows there, that it may be a testimony of the joyful miracle [r].
[13] His wife, as has been said, having returned home, began to be in danger from an excessive burning of thirst. [by the sign of the cross he restores to health his wife, endangered in life by thirst,] In short, thirst, the avenger of her impiety, had seized her who before had not allowed the thirsty household to be refreshed. By a just judgment indeed: for what she had not wished to feel through compassion — how much she was afflicting others — she learned by experience, the torment of thirst being transferred to herself. For the Lord says in the Gospel: "With the same measure with which you have measured, it shall be measured to you again [s]". But water could not quench the burning; the water had lost its force and nature, which was in her breast the tinder and nourishment of the fire. And she, feeling that the danger of death was upon her, sent a messenger and begged the clemency of St. Gummarus: he understood that she was being tortured by divine vengeance and was falling into the snare which she herself had stretched. But reflecting that evil is not to be returned for evil, he came to the sick woman, and, seeing her in danger at the extremity of life, so that she was almost expiring, he signed her with the sign of the holy cross and held out drink with his own hand; and she at once recovered from the infirmity of the body, but persisted in the infirmity of the mind.
[14] At another time, when the household of St. Gummarus was reaping in the field at Lanchem [t], he preserves a boy unharmed by a snake, at the compulsion of their mistress, a certain woman had come, having a son, among those who were bound to work on Mondays; who threw this little infant of hers, wrapped in cloths, on a sheaf that he might sleep, and went away from him to the work. When he had fallen asleep, a snake entered his mouth and slipped down through the throat into his inner parts. Meanwhile St. Gummarus, coming upon them, found the infant asleep, and saw the snake that had slipped into his jaws, and the tail still projecting outside. Then the athlete of Christ, hastily seizing the pin [u] by which his cloak was fastened [x], pierced its tail and drew out the snake. And calling the household together, he said: Who is the mother of this boy? And when she had stood timidly in his presence, he said: Why did you bring the infant here? Why did you not leave him at home? Give thanks to God; behold from how great an enemy He has snatched him. That he lives is the gift of God: for who would live possessed by so great a death? It had plunged its head and almost the whole body into the belly: the tail scarcely projected from the mouth. All being astounded thereat, he hung it on a rod and offered it to be seen again and again. When the mother said to him that the little infant was not safe without his mother, moved with mercy, to all
his people he established that any woman whatever having a nursing little child should be free from all service on Monday.
[15] at fixed times he meets with St. Rumold, There was at the same time a certain man, Rumold, whom heavenly grace had filled with its inspiration. He, utterly mortifying the temptations of the vices, rose daily to the summits of the virtues. Neither by day nor by night was he idle from good work; but, wasting his flesh with fasts and vigils, he applied himself to assiduous prayers. Fortified therefore with all the arms of the virtues, wherever he knew there to be anyone of good conversation, he desired his presence, that he might confer with him concerning eternal life and grow fat on the dishes of sacred Scripture. Hearing the illustrious reputation of St. Gummarus, he burned to see him. St. Gummarus too, hearing his fame, sought his acquaintance with no less desire. And when at length the two most brilliant Lights of that province had met, they held discourse not of vain and perishable things: but, instructing each other by mutual exhortation, they already foretaste the sweetness of the heavenly life. They forewarn each other how great are the snares of the demon, what arms God has supplied against them; what punishments are given to the reprobate, what rewards to the just: how short this life is, and how many dangers we incur. They recall to memory also the victories of the Saints: who was thrown to the beasts, who overwhelmed with stones, who slaughtered with the sword, who consumed by fire. Bringing forth indeed great things from the Gospels and from the sayings of the Apostles and Prophets, they opened the fountain of the divine Scriptures and watered the minds of the hearers.
[16] and their staffs are changed from dry to green, And when they had to be separated from each other, they appointed a day and a place, that they might meet again. And on that day they met each other at the place which is called Stadeyke [y], each carrying a dry rod, which is called archadica *. There therefore, refreshed according to their custom with spiritual banquets, they chose this place as the midpoint of the road, because it was distant by an equal space from the dwelling of each. It pleased them, by divine inspiration, that every year, with the whole concourse of the peoples, they should meet in the aforesaid place, with crosses and caskets and the pledges of the Saints, and should celebrate Masses there for the common salvation [z]. These things having been arranged, each threw the rod which they were carrying, and they stood in the trunk of a neighbouring oak; and, whereas before they had been dry, in a moment they grew green again and put forth flowers and leaves, as many attest [aa]. By this certain and manifest sign God willed to declare that that counsel had pleased Him, and that such a meeting was most acceptable.
[17] secure, at last he migrates to the Lord. At length, when the time pressed that God should call the Athlete who had served his time from bodily warfare to the crown, St. Gummarus began to be wearied by a slight sickness, and felt that the day of his dissolution was at hand, nor did he have that fear of all fears, namely of death. For he was secure of the reward, knowing to whom he had devoted himself from his earliest age, for whom he had contended up to now, that he would pass from this world to Him as a victor. After therefore, seized by sickness, he had lain down in his town, he ended the course of mortal life on the fifth day before the Ides of October, and sent his holy soul through the hands of Angels to the seats above. And so the glorious confessor of God, Gummarus, now enjoys perennial life; he rejoices to have been brought into the fellowship of the heavenly Citizens, and that sacred Choir rejoices that its number has been increased by so great a Fellow-citizen.
ANNOTATIONS.
p. That the one which St. Gummarus built was of wood Theobald writes in his Metrical Life: you have the words at number XI of the Preliminary Commentary.
q. Luke 9, verse 62.
r. Mr. le Roy, in a certain short manuscript preserved in our possession, entitled: Disquisition on the Life of St. Gummarus, who is venerated at Lier on the 11th of October, writes thus: Moreover, he is also written to have called forth a spring with his staff to relieve the thirst of the reapers, and there is still seen a well, which they call the Spring of St. Gummarus, on the slope of a hill near the river Nethe. Whence I suspect that the miracle of this spring is a fiction, whose source appears by no means miraculous but natural. But grant that the situation of that well or spring appears natural: does it follow from this that it was not produced at the Saint's prayers, or that the prodigy would have had to be doubled?
s. Mark 4, verse 24.
t. In the Lives of the Saints printed at Louvain in the house of John of Westphalia in the year 1485, folio 240 verso, Leuchen is read; which place might seem to be the same as Lechenen, a little village in the suburb of Lier, concerning which Mr. le Roy in the Notitia of the Marquisate of the Holy Empire, book 2, chapter 16, page 151 and following. But the land which Giselbert had possessed in Lanchem Urban III confirmed to the abbey of Tongerlo in the year 1186, in Miraeus, Notitia of the Churches of Belgium, chapter 173: and it seems to be the same little village as Lankom, situated not far from Tongerlo.
u. That is, a dagger or poniard.
x. What that word means I am wholly ignorant; unless, which is likely, sirpatum is to be read: and sirpare signifies the same as to bind, or to tie together by entwining.
y. See what was said about the situation of this villa at number 13 of the Preliminary Commentary.
z. I believe less that this was done with so great an apparatus: nor would it be very likely that Masses were celebrated there, unless at that time a chapel existed there. A chapel is indeed seen there in memory of the meeting of the two Saints, but raised only in the year 1688. That after the death of the two Saints, however, that place was formerly accustomed to be honoured with a solemn procession of the neighbouring places in memory of that meeting is sufficiently indicated by these words of the Lier Manuscript, with which the Louvain edition, of which at letter t, agrees: Since therefore, brethren, whatever things are written, let our littleness imitate the examples of holy men; that in the same place an assembly may be made by all the inhabitants of the province every year.
aa. These last words of Theobald, as many attest, plainly enough show, first, that Theobald recorded this only from the report of others: and then they leave in doubt whether it was sufficiently proved to all in the age in which he was writing. There lived about that time Theodoric, abbot of Saint-Trond, a man distinguished for virtue and learning, who died in the year 1107; and yet in the Acts of St. Rumold he does not mention by a word this miracle, which would have been common to St. Gummarus and St. Rumold. He was indeed also silent about the meeting of St. Rumold with St. Gummarus, which he could do without notable loss to the deeds gloriously done by St. Rumold. But otherwise must be judged of the staff of St. Rumold suddenly changed from dry to green: for Theodoric, who in volume 1 of July writes thus of Rumold: Moreover, concerning the planting of trees and their grafts, we recall that not ignoble miracle. For whatever seeds of this kind his most holy hand had scattered, the heavenly gift of efficacy accompanied him with increase (but without a miracle)… He had nourished a little beech wood for this business, under the shade of which, lying down for the most part, he meditated the harmony of David's melody. Down to our times one of these trees survives — I can scarcely be induced to believe that he would have passed over in silence a miracle so notable and so akin to the argument which he was treating in that place, if he had known it, or believed it supported by sufficient tradition. The Belgian biographer of St. Rumold, rendered into Latin by Domynsius, related it indeed, but he is more recent, and, as appears most probable, drew from Theobald.
* supply cum
* so the Lier manuscript
* perhaps vindicans?
* Lier manuscript: restinguerent
* Lier manuscript: eruperunt
* Lier manuscript: restinguere
* Lier manuscript adds in
* perhaps pastoralis?
CHAPTER II.
The burial of St. Gummarus, his translation, and certain miracles worked after his death.
The body of St. Gummarus, buried at Emblehem, A great multitude of friends and kinsmen had come together to the funeral of St. Gummarus, to whom it pleased with equal consent to lay the holy relics in the aforesaid town of Emblehem, so that he might have burial there where he had been born and nourished. But the divine will of God was other, which soon, He revealing it, became known a. For, while a certain nun, named Wrachtilt, was resting,
in the oratory of St. Peter, which St. Gummarus had built at the bidding of the angel, such a voice came to her divinely: Let the relics of the blessed Man be translated from the place where they have been buried b, and be laid in that church which he himself built: this divine command you shall reveal to all, that they may hasten to carry it out with all devotion. Awaking, she began to turn the vision over in the secret chamber of her heart, doubting whether she should give credence to what she had heard, or rather believe it had been a mockery of sleep. Shall I, she said, dare to reveal such a vision to anyone? For who will believe me asserting it? All will laugh at the little old woman, deluded by fantasies; or they will say that I have composed fictions in womanish dotage.
[19] It is better therefore to be silent than to utter words like ravings. by divine will Admonished a second time, she kept silent, awaiting a threefold admonition, that she might establish with constant voice the commands of the supreme Trinity. And on the third night St. Gummarus was seen to stand by her as she rested, in such speech: Why do you act negligently? Why have you kept silent up to this hour? Acquiesce at last, acquiesce at last; rise, and declare the divine command to all the inhabitants of that place, that they take up my relics from there and lay them again at Ledo: and that they may know more certainly that you are sent by us, let them behold this sign of my presence on your face. And saying this, he placed his right hand upon her face; at whose touch the flesh was turned to whiteness, but retained manifest traces of the palm and fingers. Behold, he said, if they do not believe words, let them nevertheless acquiesce in a sign. When morning came, the woman, rising, called together the priest with all the inhabitants who were present c; the threefold command * appeared, and she showed the sign impressed on her; and she constantly admonished them not to make delay in the precept. No one dared to set it down to fantasies, because it was repeated by a third admonition; it seemed confirmed also by a manifest sign.
[20] He is translated to Lier and then elevated as a Saint. They came therefore to the place where the holy relics had been buried, which, the sepulchre being opened, they tried to raise; but neither by cart nor by horses or ship, nor by any kind of vehicle, could they move them. While all were astounded, there came the keeper of St. Gummarus's cattle, who had been his fellow-worker in the church which he had built. He at the first effort lifted the most holy clod from the sepulchre: he carried it as far as the river, where it had been brought up, a little boat being prepared. The ship therefore, receiving the most sacred burden, moving away from the bank of its own accord, hastened with a most swift course without the service of a rower, but with an evident miracle: for they saw the ship running swiftly, but no helmsman in it d. And after that sacred load had fixed its course at the bank of the aforesaid town, it was carried up on the shoulders of bearers into his church, and there, buried with great reverence, it rested 40 years e. And after the monastery was built f which is seen there, he was elevated into it with honour and raised on high. There too, up to the present day, our Lord Jesus Christ works many wonders through His servant. He restores health to the sick, brings back the frenzied to their senses, restores walking to the lame, hearing to the deaf. He renews sight to the blind, unlocks the tongues of the dumb. He purges souls themselves too from their languors. For it is certain that whoever shall faithfully invoke St. Gummarus feels him propitious in every necessity. Whence, because it has received such a treasure divinely, the little people of that place deservedly exults, offering praises and thanks to Him who lives as God for ever.
[21] you shine forth with miracles, of which the author recounts If anyone attend diligently to these few things concerning the life and conversation of St. Gummarus, he has something to wonder at: that, unlearned in letters, he reached the summit of perfection. How great was the gentleness in him! How holy the simplicity! How pleasing to God in faith and in every work! Who would doubt that he was taught by the discipline of the Holy Spirit? Who would doubt that he lived to God, and in God too ended his life? This the illustrious miracles testify, which are frequently shown at his tomb in manifold salvation. Many we have learned by the account * of the faithful: many we have known to have been done in our own times. But it is impious to doubt the preceding ones, whose credibility the recent ones truthfully establish.
[22] the prodigious conversion of a woman bound by sin; There was once a certain woman of good memory who, hearing the fame of the virtues of St. Gummarus, began to think with herself that she would go to his sepulchre and commend herself to his prayers. She was from the province which is called Brabant, from the village called Nutucui g. She came therefore to the oratory of St. Peter, where his relics were; and when she had entered for the sake of prayer, she was thinking with herself to hand over part of her inheritance to St. Gummarus for her own safety and that of her family. And, witnesses having been brought, when she had taken the glove h to lay it upon the altar in the accustomed manner of conveyance i, she was by no means able to draw her hand back from there. She wished to shake off the glove; but she could not. She tried to shake off the glove with herself and carry it away; but she was unable. All who were present at the conveyance became witnesses of the wonderful power. All were astounded, but the woman above all. But she, divinely inspired, returned to herself: she recognized her iniquity, and was terrified that she was bound by sin. Then she added the part which she had kept back for herself to the former, and handed over the whole possession to St. Gummarus. Moreover, having cast off her veil, seizing the hair of her head k, she made herself over to him as a handmaid; she gave herself and redeemed herself. And St. Gummarus loosed her from the bonds of the body, after he had her wholly under his right. And she afterwards was more strengthened in faith, and abounded most copiously in earthly goods.
[23] At one time, when the sins of men had grown, the church of St. Peter and had merited by heavenly judgment the scourges of correction, there was led out by God from its seats the Norman nation, a most ferocious nation, which, brought by ship into the province of Ryen, laid waste everything round about. They burned Antwerp l, they devastated Walcheren: others were so scattered that there was no place where mourning ceased. By the river therefore which is called the Scheldt m they came to the town of Turninum, where there was a monastery of St. Fredegand the confessor n. But God, hating the place on account of the iniquity of the inhabitants, ordered his relics to be carried elsewhere, that there might be no obstacle against desolation. These having been taken away, as though the wall and towers of the city had been destroyed, the hostile nation burst in, and all the buildings perish by fire; it consumed the monastery itself, slaughtered men in part, and carried them off captive in part. Neither did a house survive, nor did an inhabitant escape. Nothing but solitude remained. The Normans therefore, crossing from there, after the river which is called the Dijle o, set fire to the church of St. Rumold at Mechelen.
[24] Departing from there along the bed of the Nethe, they directed the course of their ferocity to St. Gummarus: wonderfully defended against the Normans, but there the merit of the holy Man fought against the savagery of the enemy. They threw fire on the roof of the monastery; but, repelled and dead, it languished. The fire forgot the force of its power, so that the house of St. Gummarus remained unharmed. But as much as the fire lost of its power, so much the more were the hearts of the enemies inflamed. For they entered the church, that they might become guilty by their own hand: because the fire did not obey their fury. Meanwhile Fredegerus [p] of blessed memory, a mitred [q] presbyter, was standing by *, offering the sacrifice of the Lord's body and blood for his own salvation and that of others. For when he heard of the coming of the most ferocious nation he said: I do not flee their bloody hands: my soul is in the hand of God. If it pleases Him that I live, who will take away my life? While I have lived, I have spent my life for you, St. Gummarus. If, you permitting, they take this place away, let them destroy me together with it: let this house, falling, enfold me with its beams and make me a sepulchre with its walls. This is my rest for ever and ever: here will I dwell, for I have chosen it [r]. Saying these things, putting on the priestly vestments, he proceeded to Mass. And while he was offering the sacrifice to the supreme Majesty, he himself was offered to God as a holocaust. For they, having entered, as was said before, rushed upon him and cruelly slew him. He fell therefore upon the altar, a victim of most sweet odour to the Lord, and rested happy in sleep. Thus St. Gummarus honoured his servant; he rendered him this reward, that he advanced him to the crown of martyrdom and had him as a sharer of perpetual glory. But divine vengeance grievously consumed the guilty. For when they had carried to the ship everything which they had seized, with nuns too bound, two kings who were present were struck: one of them was called Reolfus, the other Reginarius: but Reolfus, while he was relieving his belly, sent out all his intestines through the privy: and Reginarius, deprived of the light of his eyes, suffered a penalty heavier than death [s]. For, having what he would always lament, carrying in himself what he would always bewail, he himself becomes the witness of his guilt, the herald of the majesty of God, lest anyone dare to violate sacred places or presume to lay hand on a saint of God.
[25] a deaf-mute gifted with hearing and speech. There is moreover another thing which God has shown in our days. Him of whom I am now about to speak many have seen remaining in the town of St. Gummarus and serving him most devoutly. Whence I dare to speak faithfully what I have heard faithful persons affirm. There was a certain youth named Gerolfus, who from the first day of his birth had been without both hearing and speech: and he was, as they say, sprung of free-born parents, from the village of Tornicum [t]; who, when he had advanced to youth with this infirmity, God disposing, entered a ship and put in at our neighbourhood, and at length came to the town of St. Gummarus. There, when he frequented the oratory, and was assiduous in the monastery, carrying water and cleaning the pavement, St. Gummarus regarded his workman and rendered him a most welcome reward for his labour. For he opened his ears, long closed; he loosed his tongue too, long bound, so that he heard clearly and answered distinctly. That miracle was heard by the inhabitants, and there is a concourse into the church of every sex and age. They approach, they look, they converse, and they hear. Thanks be to God, all cry; thanks be to God, they proclaim again. And the first utterance of that dumb man was that by which he uttered the name of St. Gummarus. This he gave forth once, this a second time, this a third time. And he so loved the dwelling of that place that he would revisit neither parents nor homeland; but would serve faithfully Him from whom he had received that wonderful reward of service.
[26] I know not whose addition. It is certain that many more miracles shone forth through St. Gummarus; but they have not been committed to writing. Nor is it permitted to anyone to doubt that anything is difficult for one abiding in heaven and living with God. And if he has ceased to work miracles, it certainly happens for this reason, that those are rare who faithfully ask, devoutly seek, perseveringly knock. Let us therefore implore the mercy of the supreme judge, let us seek the known suffrages of this most clement confessor, that he may obtain for us the safety of the inner man and the fellowship of eternal life from God and our Lord Jesus Christ, to whom is honour for ages of ages. Amen [u].
ANNOTATIONS.
h. That is, a glove.
p. Molanus mentions him in the Natales of the Saints of Belgium at the 11th day of October, where he treats of St. Gummarus: not, however, in his Preface, where among the Saints of the diocese of Antwerp he lists Gummarus, Fredegerus being omitted. He referred Fredegerus, therefore, to the class of those who, though they have a natal day in no church, are nevertheless deservedly numbered among the Blessed.
q. Or clothed in priestly vestments.
r. Psalm 131, verse 14.
s. See what was said of these at number 16 of the Preliminary Commentary.
t. Between Lier and Tongerlo, not far from the Greater Nethe, there occurs a certain road called Doornickstraete, which tract I judge is indicated here by the name of the village of Tornicum.
u. It seems an addition: for it does not exist in the Louvain edition, and moreover conflicts with what Theobald asserts at number 20; here St. Gummarus ceases to work miracles: but there, that is at number 20, the Lord is said to work many wonders up to the present day through His Servant.
* read aperuit
* relatione
* add from the Lier manuscript: altari
MIRACLES OF ST. GUMMARUS, WORKED ABOUT THE YEAR 1475,
By a nearly contemporary anonymous author,
From the Corsendonk manuscript.
Gummarus, confessor, at Lier in Brabant. (S.)
BHL Number: 3699
By an Anonymous author.
PROLOGUE.
The author of the Miracles, worked about the year 1470 Blessed is God in His gifts and wonderful in His Saints; who to us, upon whom the ends of the ages have come, about the years of the Lord one thousand four hundred and seventy, through the holy confessor of His name * Gummarus, has shown, out of His ineffable and immense clemency, new prodigies and wonderful portents in various persons of both sexes, flocking in crowds and devoutly alike over long tracts of land to the town of Lier in the province of Ryen, by curing various languors and diverse kinds of diseases; so that, if writings of his life or deeds were wholly lacking, this plurality of miracles would surely suffice to proclaim the distinctions of his merits. Of which unheard-of things, the divine grace assenting, we shall take care to set down in brief style, to His praise and also to the honour of the most blessed Confessor, some which most move the minds of men to admiration; the occasion of whose working is reported to have been of this kind.
[2] worked through the intercession of St. Gummarus, For when the governors of the church of St. Gummarus saw that it was burdened with many and diverse debts on account of its enlargement and extension, and could not satisfy its creditors, they deliberated among themselves, saying: What shall we do? Whence will we have so great an abundance of money as may suffice for the fitting construction of the buildings of our church and the due satisfaction of the creditors? Is it not to be seen that the charity of many has grown stiff, and poverty has grown on every side, so that scarcely one penny is furnished for the fabric of this church? Consider therefore what must be done. One of them answered and said: You know that one farmstead in the parish of Broechem a came to our church from the patrimony of St. Gummarus: let us sell it, therefore, so that from the price coming to us from it we may satisfy our creditors and enlarge the fabric of our church. What more? There is the consent of many, praising and approving so sound, as it seemed, a counsel.
[3] he sets out the occasion. Presently, therefore, in such an accustomed place, the aforesaid farmstead is proclaimed for sale on three feast days, so that he who would pay the greater price might receive it as his own. Hear then the miracle. On a certain day, therefore, there came together men sent by the abbot and convent of the monastery of St. Michael of Antwerp, together with the governors of the aforesaid fabric, investigating in what manner they could obtain the possession by inheritance of that farmstead. While they were busied about this matter, meanwhile the bells are rung, there is a concourse of peoples flocking to the church, crying out and saying: Blessed be God, blessed be God! since the first miracle, which is written below, is recorded to have then recently happened; on account of which the aforesaid negotiators, astounded and seeing so new a prodigy, departed from one another without confirmation of the agreement, recognizing that St. Gummarus had not done this miracle without cause and mystery: which the outcome of the matter declares very greatly; since through the same Saint, at the same time and thereafter, innumerable miracles are known to have shone forth. Wherefore many and great gifts at once come to the church of blessed Gummarus, by which those who preside over it are able not only to satisfy their creditors, but also to build excellently and magnificently. Let it suffice, then, to have noted here some of these innumerable miracles, so that through these others too may be known, and God may be glorified in His Saint, the weariness which a multitude produces being removed.
ANNOTATION.
* supply sui
CHAPTER I.
The first part of the Miracles.
Through the help of St. Gummarus, the contracted In the year of the Lord one thousand four hundred and seventy-five, on the day of most holy Pentecost, a certain honourable and discreet man, named Nychaleus, surnamed Struyssens, then dwelling in a newly built little town of Flanders called Middelburg a, had for a long time been so destitute of the solace of his limbs that he could by no means help himself without supports. He, in hope of recovering health, went to the threshold of blessed Gummarus, confessor of Christ, resting in the collegiate church also consecrated in his name, and, pouring forth prayer suppliantly before the sacred relics, very many persons of the city of Lier worthy of credence being present and awaiting the outcome of the matter, feeling an alteration of his nature by the hidden disposition of God and the intercession of blessed Gummarus, and astonished and stupefied, not knowing what had happened to him, made sound and whole, rendering no small thanks to God and the most holy Confessor, returned safe and whole to his home. In the year as above, on the last day of May, a certain demoniac girl, Elizabeth de Oelen, destitute of the solace of her limbs for four years so that she could not walk without the support of sticks, also visiting the church of the most holy confessor of Christ Gummarus and pouring forth devout prayer there, suddenly recovered health; and, magnificently praising God and His blessed Confessor, she went back home whole, the sticks by which she had before been supported being left in the aforesaid church.
[5] On the same day as above, a certain woman, contracted for many years three, a deaf man. and deprived of the strength of her powers, visiting blessed Gummarus in the same church with the offering of hosts, and humbly offering him the petitions of her prayers, suddenly, all things having been duly performed, by the favour of the most holy Confessor of Christ was restored to health, so that she carried to the aforesaid church, placed on her shoulders, many looking on, a sack full of wheat which she was to offer to St. Gummarus by way of thanksgiving. Moreover, on this last day of May a certain youth of twenty years, called Andreas Minten, cheated for sixteen years of the soundness of his limbs, so that he could by no means walk unless supported by the help of others, when he beheld so many and so great kinds of diverse cures *, redoubling suppliant prayers with the whole affection of his heart in the aforesaid basilica before the relics of the blessed Confessor, received by the merits of the most holy confessor Gummarus the health he desired. Next, on the following day of the same year, namely the first of July, a certain honourable man, a demoniac, Jacob Rumoldi, a townsman of Lier, deprived not moderately of the hearing of his ears, implored with devout prayers the help of the most holy confessor of Christ Gummarus, and at once his hearing was restored to its former use.
[6] a lame man, a contracted woman, one suffering in the legs, On the second day of the month of June of the same year, a certain youth of fifteen years, being lame, was also brought by his parents from the village of Kontich b to the relics of St. Gummarus for the sake of receiving health; who, one foot being shorter than the other by a palm of the hand, stumbled, and was therefore cheated of the function of walking straight. For him, therefore, prayer having been poured forth devoutly by all and with great affection of heart to God and to the most blessed Gummarus, and the offering of hosts also discharged, without delay a lengthening is added to the lame foot that was shorter than the other, and, all who were there awaiting the outcome of the matter, the youth leapt up sound and whole, and God at once is glorious in His Saint. Moreover, on the fifth day of June, it is established that a certain honourable matron, named Margaret, from the village commonly called Vremde c, contracted in all her limbs, carried in a cart to the church of the oft-mentioned Confessor and borne by several before his sacred relics, devout prayers being humbly poured forth for her with the sacrifices of hosts, by the merits of blessed Gummarus obtained the health of her limbs entire, returning * home without anyone's support. On the same day a certain citizen of Deventer d, called Nicholas Janssen, wearied for ten years by execrable languors of the legs, who had spent the means of his goods abundantly enough on physicians, but had yet felt no remedy; nay, was rather expecting their decision from day to day. He, having learned the fame of very frequent miracles, a firm hope in the merits of the most blessed confessor Gummarus
of health conceiving, and trusting in the mercy of God, with labour and no moderate expense visited his basilica, and also, going to the spring which St. Gummarus, supported by divine power, made to bubble up from the earth as a notable prodigy, washing and bathing his legs and calves with its water, obtained with great joy the health long desired, and, magnificently glorifying God in His Confessor, returned joyful to his home.
[7] another likewise In the year as above, on the tenth day of the same month of June, there was at Brussels a certain cripple, called Jan Hugens, who for almost fourteen years had been directing his steps with the support of sticks, one of his legs being shorter, while on the remaining one foot he nevertheless had eleven most fetid fistulas, abominable to the sight of beholders on account of the continual stench and the pus bursting forth from them, all the skill of the physicians, on whom he had spent a great part of his means, having failed — which did not escape the knowledge of many discreet persons, and of almost all the citizens of Brussels of both sexes, from whom he had very often sought alms for the necessaries of his life. This aforesaid Jan, therefore, daily awaiting and dreading the cutting off of the sick leg, having learned from various persons the wonderful and praiseworthy rumour of so many signs and prodigies of blessed Gummarus, trusting in the Lord and placing his hope in the help of the blessed Confessor, undertook, not without great labour, the journey to visit the basilica of the same confessor Gummarus in the oft-mentioned city of Lier, hoping from him for health and the restoration of his well-being.
[8] Why should I dwell on many things? At length, as he entered the church, a lame man, and redoubled his prayer to God with suppliant sighs before the relics of St. Gummarus, and made the confession of his sins according to the Apostolic precept, and also took the communion of the most sacred body and blood of the Lord Christ, something wonderful and unheard of happened, very many persons worthy of credence being present in the same church. For, while he still persisted in prayer, the bandages with which the sick limb had been wrapped were miraculously burst, and he, the shorter leg being stretched to equality with the other, and all the wounds also being healed, obtained entire and firm health by the divine power and without doubt by the merits of the most blessed confessor Gummarus. There is therefore a concourse of clergy as well as of common people to so new and unusual a prodigy, pouring forth spiritual odes with harmonious voice together with the man who had been healed to almighty God and to Gummarus, the confessor of His name. O how incomprehensible the mercy of God, and how stupendous His magnificence, through whom such great miracles shine forth in His Saint, whose name be blessed for ages. Amen.
[9] On the same day as above it happened that a certain man of Mechelen, a boy whose head was joined to his shoulder: dropsy: called Quirinus van Gaveren, brought his son, whose head adhered to his shoulders, and who could not raise it in any way, to the church of St. Gummarus, in hope and confidence of recovering health. This youth indeed, as he made the way with his father, asserted that he had some sort of feeling of relief, and at length, kneeling together with his father before the reliquary of blessed Gummarus, the offering having been duly paid with prayers going before, received his head restored to the long-desired soundness, as if he had felt no loss before. Rendering therefore very many thanks to God and to blessed Gummarus, the confessor of His name, they returned cheerfully home. Moreover, in the year as above, on the fourteenth day of the month of June, a certain Walter Struyne van Hove of St. Laurence e, dropsical for a long time, his genitals swelling to the size of a head, visiting devoutly with prayers and offering corn to the weight of his body, obtained in his basilica, through his intervention, a swift deliverance, and returned home safe with much thanksgiving.
[10] On the fifth day of July of the same year a certain woman of Mechelen, Barbara by name, bearing twenty-two fistulas on her legs, and vowing to visit the threshold of the most blessed confessor of Christ, presently felt relief, yet did not pay the vow. But because it is written, a woman suffering from fistulas, a boy choked by a plum, "Vow and pay" f, since it is not safe to promise to the Saints and not satisfy, she began again to be troubled by such pains, bruises, and torments that she wholly lost the use of walking, which she had not lacked before. Attending at length to these things, she hastened with all speed and also with devout prayers to pay the vow she owed, and, the wounds of the fistulas being washed in the spring of the most holy Gummarus, she obtained the health which she had desired with great longing. Moreover, on the seventh day of July of the same year, a certain man named Hendrik Verhaghe, having a son of seven years, who had swallowed a plum together with its stone, and on account of this had fallen to the ground as though half-dead, the father, perplexed indeed and astonished on seeing this misfortune, vowed that he would visit the basilica of the aforesaid Confessor together with his son and the whole household of his house; and immediately after the vow the plum leapt out through the little boy's throat, and he was made well. Thereafter the things which had been promised by the father were fulfilled.
[11] one deprived of speech, Then, on the last day of September, one thing happened as though more wonderful than the rest. For a certain emissary of the city of Cologne, named Godfrey de Dliva, having his windpipe obstructed, so that he was able not only not to eat but not even to speak, had been refreshed only with thin drink since the feast of the past Nativity of the Lord. For at that time he had fallen among armed men, who, his hands bound behind his back and his throat strongly tied with a rope to a tree for three days and as many nights, despoiled him, he afterwards retaining that sickness of the throat. Since, therefore, the illustrious miracles of the oft-mentioned Confessor of Christ were becoming frequent through every region round about, and diverse sicknesses also were being cured by the protection and help of the most blessed Gummarus, the aforesaid Godfrey hastened, not without great affection, over the spaces of so many lands to go to the basilica of the same Confessor in the town of Lier; and, rolled on his knees before the holy relics, pouring forth suppliant heartfelt prayers with offerings and a candle, and also of his own accord proceeding to his spring outside the aforesaid town, and swallowing a little of the water, he suddenly spoke rightly and recovered the use of eating. He went away therefore from there magnifying and glorifying God, who deigned to work such great wonders through His Saint.
[12] by robbers There was a certain merchant in the parish of Bergeijk near Oirschot g, whose name was Jan Godefridi, who, going at a certain time into Friesland for his merchandise, fell among robbers between Zwolle and Deventer [h]. He was therefore taken by them, and, his eyes being blindfolded, led to unknown places; and they held him there for three weeks seeing nothing at all, plundering all his goods. At length, consigning him to the squalor of a prison, and nonetheless afflicting him with various punishments, they endeavoured to extort a great sum of money from him. It happened at last, the time of three weeks being finished, that he, although he had before been very often miserably and savagely punished, was from then on tortured * more exquisitely, bound upon a bench with four very strong ropes at four parts of his body. This captive, therefore, placed in lamentable danger, set a firm hope in God and in His most blessed confessor Gummarus, through whose merits many held by the languor of diverse diseases obtain health, and those placed in dangers are not cheated of their hope; suppliantly and devoutly invoking heavenly help for his deliverance, that by the merits of the most holy Confessor he might be able to escape the hands of those punishing him, and vowing that, life accompanying, he would after his deliverance devoutly visit the relics of the aforesaid Confessor.
[13] When he was turning this over in his mind, the bonds with which he was bound were suddenly burst; captured, one bereft of an eye, which the robbers, full of iniquity, seeing, seized another rope and bound his feet around, and, drawing him up by the feet, hung him head downwards: which rope indeed, like the former ones, was burst. At length, binding his hands behind his back, a great stone being placed at his feet, they lifted him crosswise on a pole and dragged him, and, as before, the bonds were burst. Which the aforesaid robbers considering, and learning from him the cause of this thing, they allowed him to go away free, leading him, his sight blindfolded in the aforesaid manner, to the place in which they had found him. This Jan, namely, having obtained his desire, devoutly paid the vow of pilgrimage, rendering immense thanks to God and to His confessor Gummarus. A certain man, named Jan Kerman, whom the languor of the measles had long attacked and had so occupied one of his eyes that for ten weeks he lacked the use of seeing, is established to have obtained the benefit of light in the presence of the relics of St. Gummarus. For the aforesaid Jan, deprived of the function of an eye, had vowed that he would visit the basilica of the blessed Confessor with a weight of wheat as great as was his own weight; and when he had hastened to do this, he recovered the use of seeing, and gave magnificent thanks to God and the most holy Gummarus, and returned joyful to his home.
[14] It is established that a certain little girl of three years from Zeeland, an apoplectic little girl, a priest suffering from fistulas, struck in one side of her body by a certain grave infirmity which physicians call apoplexy, and destitute of all vital sensation of that same side, and moreover deprived of the use of speaking, whom her parents had vowed to God and to Gummarus for the recovery of her health, seeking his church with prayers and due sacrifices, was healed by his merits and obtained the faculty and use of speaking. Wherefore, not without reason rejoicing and wondering at so munificent a benefit, and praising God and His Confessor with all devotion, their vows being performed, they sought their own home exultantly. Moreover, a certain priest of Nivelles i, named Bartholomew Lamberti, having on one leg thirty and more horrible fistulas, to which none of the physicians, on whom he had spent no moderate sums, could apply a cure, heard of the so great and so manifold working of miracles which was continually being performed by the merits of blessed Gummarus; and presently renouncing all confidence in physicians and turning himself to the true and spiritual physician, he vowed that he would visit the most sacred relics of the most blessed Gummarus, laid up in the church of Lier, so that on account of his merits God might deign to furnish the desired remedies for his infirmity. And so, the vow having been made, he gave himself to sleep; and after this, the night having passed and the sun bringing on the day, he felt that entire health had come to his livid leg. Desiring therefore to perform faithfully what he had vowed, all delay being set aside, he visited the basilica of the aforesaid Confessor with especial devotion, and, offering praises to God and blessed Gummarus with the sacrifices of oblations, went back joyful to his home.
[15] a drowned boy, experience it. In the parish of Boechout k there was a certain man, called Gerard Fabri, who had a little infant of eighteen months, which through the carelessness of the parents or of the household incurred a certain unexpected danger, namely that, having fallen into a certain vessel filled with water, it was drowned. And when it was being sought everywhere by the parents, and was at length seen suffocated by the waters in the vessel, there is mourning of all on every side, and lamentation with great wailing of those complaining that the little one had been so innocently killed through the carelessness of the keepers. What more? Neighbours and kinsfolk run up, desiring to look upon the little boy drowned in the water, and there was neither voice nor sense. By counsel, therefore,
having been given, the infant is drawn out, showing no sign of a living animate being, but, its face darkened like a black little cloth, remaining so for the space of almost half an hour, it is judged dead by all. Wherefore the aforesaid parents, invoking God and blessed Gummarus, through whom the Lord works copious and unheard-of miracles in the event of diverse diseases and mishaps, and imploring his mercy with fervent affection and tearful voices, vowed the little boy himself to the most holy Gummarus, that by his intervention the divine loving-kindness might deign to come to the help of the extinguished little infant, and that they themselves might be freed from anxiety of soul and body. A wonderful thing! At length, the vow being made, at once, its eyes being opened, the little one smiles at its sad parents, all their household asserting, not without great and admirable joy, that this had happened by the merits of blessed Gummarus. There is therefore for all, who had before indeed been held by grief and groaning, dancing and gladness, each bursting out in the voice of exultation and praise and saying: We offer you immense thanks, O God, who are the consoler of the humble and contrite, who have deigned, on account of the merits of your holy Confessor, to console us and free us from impending misery. At length the aforesaid parents, visiting the church of St. Gummarus in the town of Lier together with the little boy in whom so evident a miracle had been wrought, and humbly offering their prayers and oblations, returned to the threshold of their own house, the boy continuing in health, not without the stupor and admiration of all who beheld.
ANNOTATIONS.
f. Psalm 75, verse 12.
* curationum
* read repetiisse
* torqueretur
CHAPTER II.
The second part of the Miracles.
A woman near to death, dropsy, Almost the same happened concerning a certain woman from the city of Oudenaarde in the province of Flanders, who was called Barbara van Keye, who was so worn down by infirmity that no vital motion could be perceived in her; but she was reckoned by all who looked upon her to be now at the point of death. On which account her brother, who loved her with fraternal affection, commended and vowed his sister to God and to blessed Gummarus the confessor, praying humbly and promising that, if he could still behold her alive and well, he would lead her to the threshold of the basilica of St. Gummarus with as great a weight of wax as he himself weighed. In a wonderful manner, the vow scarcely having been made, the woman, who was thought by all to be wholly dead, opening her eyes and looking at her brother, spoke and was gradually healed. For which reason, desiring to fulfil his promise without any delay, the brother came with his sister, in the year of the Lord one thousand four hundred and six, on the eighth day of June, to the church of St. Gummarus at the town of Lier, with oblations and manifold thanksgivings. Moreover, a certain dropsical man, named Hendrik van den Sype from Heffen a, a village so called near Mechelen, was so weighed down by the whole mass of the dropsy that he could scarcely move himself to any side. Hearing therefore that such great miracles were shining forth through St. Gummarus, placing his hope wholly in the Lord and in Gummarus, he vowed that he would as quickly as possible visit the relics of the blessed Confessor himself with offerings of hosts. Scarcely had he finished the words of the promise when, behold, his legs being opened as though by some cautery, the superfluous humour sought an exit through the intervention of St. Gummarus, and from then he obtained perfect health. Fulfilling therefore his vow with all devotion, and paying thanksgivings to God and to His holy Confessor, he returned home.
[17] Moreover, in a town of Holland named Delft, a boy suffering from the stone, there was a certain citizen, who was called Dirk Gerardi, who had a son of ten years labouring lamentably with the pain of the stone, and obtaining no help from the skill of the physicians; drawing too all who looked on, and especially his father, to compassion and groaning. This Dirk at length, invoking with great devotion God and His most blessed confessor Gummarus, and praying for the remedy of his son's deliverance, vowed that he would bring the aforesaid little child to the church of the same Saint with due oblations. The vow being made, therefore, his son is freed on the same day, so that, with no pain pricking him, he emitted through the urinary passage a stone having the size of one little date-stone. Wherefore the father, cheered, eager to pay the vow with his son, brought that stone, mounted or enclosed in silver by the hand of a craftsman, to the church of the oft-mentioned Confessor as a memorable testimony of so sudden a grace; and, his prayers having been presented with the gifts of oblations, joyful and glad, and magnifying God in His Saint, he returned home, the stone being left there in testimony of the truth. These things were done in the year of the Lord one thousand four hundred and seventy-six, on the twenty-first day of the month of June.
[18] two contracted women, a lame woman, Likewise, on the last day of May of the year '75 b, a certain woman, destitute for nine years of the solace of her powers and limbs, scarcely completing the function of walking without the help of supports, humbly presenting the vows of her prayers and the sacrifices of oblations to the Lord and to St. Gummarus His confessor, received perfect and stable health. The like happened concerning another woman, who was named Barbara Firmans, on the same day, who had for a long time lost the use of walking on account of the impotence of her limbs; devoutly going to the relics of the oft-mentioned St. Gummarus and humbly offering her prayers, she obtained perfect health, and went back home without any help, which before she had not lacked, all wondering. Almost the same happened concerning a certain woman of Lier on the same day, Heylwig by name, cured in like manner. Another certain woman, who was called Elizabeth Scuts van de Pulderbossche c, in the year as above, on the fifth day of June, because she was lame, carried in a vehicle to the presence of the relics of St. Gummarus, and offering her prayers and oblations to the Lord and His blessed Confessor, was not cheated of her desire, but obtained perfect health of her limbs. And she, when she saw herself restored to health, was not found ungrateful; but, rendering magnificent thanks to God and St. Gummarus, returned home with joy.
[19] one suffering in the legs, On the same day as above, there appeared from the village of Kontich d a woman, called Katharina Sans, who, on account of an execrable pain in her legs, having a firm hope in the help of St. Gummarus, vowed that she would visit with all devotion and with the offering of hosts the most sacred casket containing the relics of blessed Gummarus; and, not unmindful of this vow, she strove to fulfil with all speed what she had promised. She, therefore, coming before the aforesaid relics, when she presented her suppliant prayers and her oblations, and yet perceived no relief from it on the same day, nonetheless placing her whole hope and confidence in God and His confessor St. Gummarus, and persisting perseveringly in prayers on continued days, at length on the eighth day thereafter obtained the cure of her legs. And she, singing with joyful heart no slight praises to God and blessed Gummarus, returned home gladly.
[20] one languishing in body, In the year and month as above, on the ninth day of the same month, a certain citizen of Ghent, Dirk by name, devoutly went to the basilica of St. Gummarus, who for a long time had laboured anxiously with a most grievous pain of his bowels, and, on account of the excessive and continual impulse of the pain, had lacked the help of his limbs, so that he could not walk without instruments of support. He, I say, commending himself to God and to blessed Gummarus with importunate prayers, and persevering on bended knees before the holy relics, and forgetful of himself, feeling a change of his nature through the unexpected grace of the divine power and of St. Gummarus, was, as though placed in ecstasy indeed, astonished and perplexed. A wonderful and stupendous thing! At length, all who were present there seeing it, rising from prayer sound and whole he felt that he had received complete health from his infirmity. There is therefore a concourse of peoples crying out and praising God, eager in crowds to see the wonders which were being done by the merits of St. Gummarus. On which account the aforesaid Dirk, relating, for a testimony of the most certain truth, this miracle which the divine grace had worked in him, as it had been, before the venerable lords and canons of the collegiate church of St. Gummarus at Lier, and singing praises of thanksgiving to the Lord Himself and to His most holy Confessor, returned to his own home, made sound and in possession of his limbs.
[21] Moreover, on the same day a certain woman from the village deprived of the use of her side, a contracted woman, a lame man, commonly called Boom e, whom a long and inescapable pain so held that, through its magnitude and long duration, she had wholly lost the vigour of one side, and could by no means move herself without the support of another and the sustaining of a stick — because she had heartily vowed herself to God and St. Gummarus, and had devoutly offered her prayers and oblations before the relics of St. Gummarus the confessor, she was restored to her former health, and, not without great [joy] and manifold thanksgiving, went back to her own home without anyone's help, very many clerics and laymen worthy of credence beholding the sign of so great a thing. To another certain woman, who was called Elizabeth Berrevoets of Ranst [f], contracted in her limbs for seven years, frequenting the church threshold of St. Gummarus the confessor and devoutly offering him her prayers with gifts of hosts, the perfect function of walking was restored, assuredly through the intercession of the aforesaid most blessed Confessor. A certain citizen of Antwerp, who was called Thomas Moerlyn, was for seven years so weak in his feet that he could not make a journey without supports. This man, commending himself to God and His most holy confessor Gummarus, visiting with all the effort he could the most blessed clod of his relics resting at Lier in his church, and heartily and devoutly multiplying the petitions of prayers, obtained the long-desired health, and, not without the admiration of many praising God with him, went back home safe and whole, the supports being left in the aforesaid church.
[22] Moreover, on the fifteenth day of the month mentioned above, namely June, three with swollen limbs, a certain matron of Antwerp, who was named Catharina Hanssens, suffering intolerable pains in one arm, so that, through excessive twisting, on account of which the arm itself was rendered swollen, she could by no means raise it to her head within the space of one year. This matron, I say, going with great affection to the threshold of St. Gummarus, and commending herself to God and to His confessor Gummarus, the offering of a wax arm having been made with manifold prayer, received the desired
health in the presence of very many persons worthy of credence. And on the sixteenth day of the same month almost the like happened to a certain man of Brussels, who was called Willem van den Leemputte, and who, on account of a swelling of his leg, had walked lame for the space of one year. He, vowing that he would visit the basilica of St. Gummarus the confessor in hope of recovery, when he had devoutly taken to the road, before he reached the desired goal, obtained entire health, not without great wonder. Nevertheless he paid his vow ardently and with thanksgiving and praise to God Himself and to His holy confessor Gummarus. On the twentieth day of the same month a certain woman of Heist g, having a great swelling which none of the physicians could heal, vowing herself from the depths of her heart to God and to blessed Gummarus, and visiting his threshold with insistence of prayers, and also moistening the sick part of her belly with the water of the spring which St. Gummarus made to bubble up from the earth by divine power, rejoiced to have received entire health by the merits of the aforesaid Confessor.
[23] a woman both contracted and apoplectic, a lame man, Moreover, on the twenty-first day of the same month, a certain woman of Antwerp, who was named Margaretha van den Dale, contracted, and also struck with apoplexy, fixing her hope of recovering health in God and the most blessed Gummarus, was restored to a twofold health, several witnesses being present who saw this. And this woman indeed visited the oft-mentioned church with great devotion to render due thanksgivings, manifesting before all the great benefit conferred on her by God through the merits of His saint Gummarus. Further, on the twenty-third day of the same month of June, a certain man of Antwerp, called Jan van den Perre, was limping in his feet for three years; who, visiting devoutly, supported by props, the relics of St. Gummarus in the oft-mentioned church, and suppliantly pouring out the petitions of prayers for his soundness to God and blessed Gummarus, obtained the desired health, very many being present there, and joyfully sought his own home, the supports being left in the church.
[24] two badly affected in the legs, Next, it is not to be passed over in silence that on the twenty-fourth day of the same month a certain man of Mechelen, called Pieter de Scheppere — tormented for a long time and many days with great pain of the leg on account of execrable pus flowing down, which had been incapable of being healed by all the art of the physicians, on whom he had also spent a great part of his means — when from day to day he was awaiting the cutting off of the same leg, with great confidence of recovering health devoutly went to the threshold of the basilica of St. Gummarus; and there, the petitions of his prayers having been suppliantly poured forth before the casket of his relics, and the same leg having been washed in the spring of St. Gummarus, and an oblation with a wax leg having been made there, the health long sought was restored to the same leg, and he returned home with much thanksgiving. On the same day as above, Gregorius Fabri, a citizen of Brussels, having many fistulas on his legs, devoutly visited the relics of St. Gummarus; and, unfolding the intention of his heart to God and blessed Gummarus with earnest prayers, he obtained by their grace the purpose of his vow, and so, health having been received, persons worthy of credence being present, he returned home praising God and His confessor blessed Gummarus.
[25] one contracted in the arm, a lame woman, Moreover, on the twenty-eighth day of the same month, a certain woman, a Brussels woman by dwelling but by nation of Lille [h], was contracted in the arm; who, on account of the inexpressible pain which she felt, could not only not work but not even sleep. One day, therefore, when she had given herself to sleep, and could not take sleep on account of excessive pain, she began to think in her bed in what manner, or by what means, she might obtain her desire of being freed from so great pain and anguish. At length, therefore, it came into her mind how so many and such great miracles were shining forth in our times through the merits of St. Gummarus, and how all who request his help are not cheated of their desire. On which account the aforesaid woman, with all the marrow of her heart, commended herself to the grace of God and of the blessed confessor of His name Gummarus, with the offering, namely, of one wax arm and a silver penny, so that through it she might receive relief from the pain of her arm. A wonderful thing. Scarcely had the woman finished the words of her pledge when, behold, she obtained what she had long desired, namely the soundness of her arm. Blessed therefore be God, through whom, on account of the merits of His confessor Gummarus, such great miracles shine forth. Moreover, on the second day of July, we know that a certain woman of Antwerp, whose name was Catharina Nouts, lame in her feet for eight years and unable to walk without a wooden support, going to the basilica of St. Gummarus on account of the health of her legs, was also, by the account of truthful persons, made possessed of her vow *; and she, made devout and cheerful by the magnificent grace thus conferred, praised God and St. Gummarus, and, the support by which she had been accustomed to make her way being left there in the church, went back with joy to the threshold of her own house.
[26] Further, to go back a little, on the first day of July of the same aforenamed year, a certain man called Cornelius, a lame man, a native of Yspen i, on account of the weakness of his legs and the great pains with which he was continually tormented, was accustomed to make his way through the streets and squares for the necessaries of his living not only with props but also with a bell, as those infected with the disease of St. Anthony were accustomed to go. He therefore, perceiving such great miracles shining forth through various provinces on account of the merits of St. Gummarus, turned himself with the entire affection of his heart to the basilica of that Saint in hope of recovering health. Moreover, at length coming with labour and sighs to the same basilica, he prostrated himself humbly in the presence of the holy relics, entreating God and His holy Confessor with suppliant prayers that, as through him so many and so great sick and feeble persons had obtained their desire, he himself might not be deprived of his vow, but for the increase of the glory of God might obtain so desired a benefit. Further, in a wonderful manner, the aforesaid Cornelius, from the prayer which he had poured forth from the inmost depths of his heart, felt himself healed, many witnesses being present. Wherefore, rendering manifold thanksgivings to God and St. Gummarus, his props and bell being left in the church of the same in testimony of the most certain health obtained, he returned joyfully to his own.
[27] Moreover, on the fifth day of July, Gillis Bliers, a citizen of Brussels, one half-blind, one powerless in his limbs, so nearly deprived of the light of his eyes that unless his steps were directed by the hand of another he could by no means keep the way of walking well, when he had beheld the distinctions of such great wonders glowing on account of the merits of St. Gummarus, devoutly unfolding and commending his desire to God and to His Confessor, promised that he would go to the church of St. Gummarus. And having been made possessed of his vow, at once alone, supported by no one's help, he came from Tienen k to the aforesaid church, and, paying there the libations of his prayers and also the gifts of hosts, he returned with glad mind to his own. Further, on the same day there came a certain man, Pieter de Pomerie, from the town which is called Temse l, for three years by no means in possession of his limbs. He at length, after he had devised various modes of cure, and one night, lying in bed, was anxiously turning over what he should do on account of the excessive pain pressing on him, at once there fell into his mind the rumour of the illustrious miracles and virtues of blessed Gummarus, by which men of both sexes were daily being helped in various regions; on which account he, turning these same things over with himself, pledged that he would never eat meat until he had first visited the relics of the blessed Confessor in the city of Lier, and there made confession with due contrition of his sins, on account of which languors are mostly generated in bodies. And behold a miracle. For scarcely had the aforesaid Pieter finished the words of the pledge when, no interval of time intervening, he obtained recovery. Not unmindful therefore of his promise, he came with all haste to the church of St. Gummarus, and, making his confession with due oblations, and suppliant prayer with thanksgivings, he returned safe to the appointed place from which he had gone out.
[28] two lame, one suffering from fistulas, Moreover, on the same day, Jan, surnamed Sien, of Diest m, walking for three years with props on account of the contraction of his sinews, and going as it were as much backwards as forwards, went to the relics laid up in the oft-mentioned church of St. Gummarus in hope of obtaining health, and, pouring out suppliant prayers with the offering of hosts as devoutly as he could to God and to His blessed confessor Gummarus, suddenly obtained the benefit of the long-desired health, and, his props being left there in testimony of the truth, returned sound and whole to his own. The like in all things happened to a certain woman of Mechelen, who for several years, powerless in her feet, could not rightly perform the function of walking unless she were supported by the help of another or by the sustaining of sticks. She at length visited the threshold of the illustrious confessor Gummarus with confidence of recovering her former power, and, the petitions of her prayers having been suppliantly poured forth, obtained the desired health. Rendering therefore great thanks to God and to His Confessor, the instruments of sticks being left there as a sign of so great a thing, she went back safe and glad to her own home. And on the fifteenth day of July a certain citizen of Brussels, called Willem Erum, long wearied by the pain of one leg, which indeed was abominable to the sight of men on account of the pus bursting forth from it through twenty fistulas, acting with confidence, went to the church of St. Gummarus. He, prostrate on the ground in the presence of his relics, poured forth his prayers, and after this, fetching some of the water of his spring, washed with great confidence his livid leg, wearied with pain, with that spring water. At length, immediately, by the merits of the most illustrious confessor of God Gummarus, he obtained entire health, as though before he had felt no pain at all in his leg or had had any livid mark. He therefore, rejoicing and praising and rendering magnificent thanks to God, returned to the bounds of his own house.
[29] from a long pain of the feet Next, on the seventeenth day of the same month, a certain man of Antwerp, who was called Adriaan, surnamed de Pleckere, for almost four years so destitute of the vigour of his feet that not only during that time did he walk not without props, but also, wearied by such great pain and languor that he lay wholly in bed for a long time, he was affected with great weariness from this. He at length, hearing of so many kinds of diseases cured through the merits of the most holy confessor of Christ Gummarus, with great confidence besought God that through the intervention of His Confessor He would have compassion on his misery and help his weakness. And he at length, with every effort he could, devoutly went in hope of obtaining health to the threshold of the basilica of St. Gummarus, and there, prostrate on the ground, said his petition * to God and His Confessor: O most holy God, I, a humble sinner, and conscious of my many crimes, through whose greatness and number I am wearied by such great weakness, invoke your clemency,
that you may deign to hear me in this hour, and through the merits of your most illustrious confessor Gummarus, through whose merits such innumerable miracles grow frequent, may deign to grant to me, a sinner, salvation of soul and health of body.
[30] He at length, rising from prayer, felt no attainment of his desire; fixed to his bed, yet not desisting from the importunity of prayers, he judged it fitting to prolong his prayer for three days, so that what he could not obtain by a single and simple supplication he might at least, by perseveringly multiplying prayer, obtain, hearing the Lord's promise in the Gospel: "He who shall persevere to the end, he shall be saved n". At length on the third day, feeling a little recovery, he returned to the dwelling of his habitation, propped on instruments of support. A wonderful thing and most worthy *. For he, faithful to God and to His most holy Confessor, namely Gummarus, not unmindful nor ungrateful for the benefit received, though small, but continually persevering in prayer and knocking at the mercy of God, begged with earnest prayers for the recovery of his former health. Further, God, loving and merciful, not willing to cheat His suppliant petitioner of his desire, through the intervention of His most holy Confessor granted him the desired health. And so the aforesaid Adriaan, not willing to be found ungrateful for so great a benefit conferred on him, went back safe without props to the aforesaid basilica of blessed Gummarus, rendering magnificent thanksgivings to God and His Confessor with gifts of oblations.
[31] Moreover, on the twentieth day of the aforesaid month of July, a certain matron of Brussels, a lame woman, a languishing and one-eyed boy, whose name was Elizabeth Tynnens, had for forty years borne the inconvenience of one leg, because it was shorter by three fingers' breadth, wearing for that reason sandals of which one exceeded the other by three fingers in height. Hearing therefore of so many and such great distinctions of miracles which are done daily through St. Gummarus, she vowed that she would most swiftly visit the threshold of the most holy Gummarus for help in restoring her health and removing so great an inconvenience. The vow therefore being made, presently setting out on the journey, she began through the merits and intercession of the most holy Gummarus to walk better and straighter than usual, and without long delay fulfilled whatever she had vowed; reverently visiting the basilica of the blessed Confessor, and chanting the praises of prayers and thanksgivings, and pouring the gifts of oblations, she rejoiced to have received entire health; in testimony of which truth, leaving there one of the sandals, the one which was higher, she returned glad to her own city and home. Moreover, on the twenty-third of July a certain boy, a Brussels native by nation, called Philip of Burgundy, long wearied by the trouble of an intense languor and bereft of the light of one eye, confidently hoping, together with his mother, in the patronage of the most blessed confessor of Christ Gummarus, devoutly visited his relics with all alacrity; and, their prayers being heartily poured forth before them, and hosts and gifts offered, they related cheerfully there, very many persons worthy of credence being present, that after, trusting in the intervention of the most holy Gummarus, they had vowed themselves to the Lord and to His confessor in hope of recovering health, immediately afterwards the boy was healed of the twofold infirmity, the cure of the troublesome languor and the restoration of the light of his eye having been obtained. Not unmindful therefore of the divine promises, lest they should be rebuked as by no means paying promises owed, they rendered magnificent thanksgivings to God and His most holy Confessor.
[32] one bearing a ruptured vein, a lame presbyter, At length on the twenty-fourth day of the same month a certain honourable citizen of Mechelen, who was called Gillis de Palude, devoutly visited, as he had pledged, the basilica in which the most holy relics of the illustrious confessor of Christ Gummarus are laid up, for this cause, as he related there. For he had borne for twenty-six years a certain subcutaneous vein ruptured and vomiting blood, and had often suffered no moderate trouble from it, so that not even in sixteen weeks could he go anywhere far. Hearing therefore that such innumerable miracles were shining forth through the most blessed Gummarus, the aforesaid Gillis, touched inwardly with devotion of heart, commended himself to God and to His Confessor, promising that he would visit the sacred bones of the same Confessor if he could perceive by sense even some grace of relief at least. A wonderful thing. For scarcely had he expressed his prayer in words when the same vein, opened by no instrument, was opened in an instant in him, emitting blood to the quantity of one Walpodium o; and he, binding it with a small plaster, obtained, without doubt by the merits of the most blessed Gummarus, the most entire health from the trouble suffered so long. And so, as he had vowed, he came to the aforenamed basilica of the Saint, no little delay intervening, sound and whole, with innumerable thanksgiving. Moreover, on the fifth day of the month of October of the same year, the Lord Jan Patribays, presbyter and curate at Hérinnes [p], being lame in his feet for almost five years, so that he could not walk without the support of sticks, devoutly visited the threshold of the oft-mentioned illustrious confessor of Christ Gummarus; and he, prostrate on the ground, pouring forth prayers with simple heart before his relics, sought help for his pitiable weakness. And behold, presently, as soon as the prayers of his devotee had sounded in the ears of the pious Patron, he obtained in the same place what he desired, not without the admiration of many, and returned home with thanksgiving.
[33] and very many others, These few of the diverse signs and prodigies which the glorious God has deigned in modern times to manifest and spread in every direction through the most blessed Confessor of His name, namely St. Gummarus, renowned and illustrious by the offspring of the Carolingians and the Brabanters [q], stand as a grain from the mass and as a drop from the river: for they are so great that no tongue of mortals could worthily express them, even if it possessed the eloquence of Demosthenes, the excellent orator; and so many are daily increased and grow that no one would suffice to number them fully, even if he had the skill of all Arithmetic: for so many and such they are and have been that they would equal the sand of the sea and their abundance would exceed measure [r]. Finally, to be silent about all and each of the infirmities, which it would be impossible to recount and number here, who could worthily explain those held and cured even in one kind of languor, whose diversity he could not name even by name, nor even search out by heart? For we think that the physical skill of Avicenna, Galen, or Hippocrates would have to stumble here, if it had tried to investigate, not to say to cure, the morbid species which almighty God has deigned, through the merits and suffrages of His beloved confessor Gummarus, as powerfully as mercifully, to take away and heal from innumerable men of both sexes.
[34] Accordingly, the majesty of the mystery being set apart, you would see and hear the most blessed Gummarus exhorting any * of the natives and strangers, and saying the Gospel word uttered by Christ to the disciples of John, whom the author exhorts to gratitude, that the power of God might be manifested in this manner from the things which have been done, and His praise thereby be spread abroad: "Go," He says, "and relate to John what you have seen and heard. The blind see, the lepers are cleansed, the lame walk, the dead rise again, the poor have the gospel preached to them [s]." And likewise in another place: "Go, show yourselves to the priests, etc. [t]" Thus it is the praise of God and the will of His most holy confessor Gummarus that, if any have been cured through him in any manner, they should return to the church of St. Gummarus at Lier, in which St. John was anciently established as patron — he surnamed the Baptist and Forerunner of the Lord Jesus — and give glory to God with the foreign leper and Samaritan, and at the same time render thanksgivings to His illustrious confessor St. Gummarus, reciting there what they have experienced in themselves, and what great works have been done through him by the power of God and his own, lest they too be marked and convicted of abominable ingratitude, like the other nine lepers who, after they had been cured with the aforesaid Samaritan, nevertheless did not return with him nor give thanks.
[35] Which some indeed have hitherto done well, as is written, have experienced the help of St. Gummarus. by whose relation also these miracles have come to our knowledge [u], which we have taken care to note here, because it was our purpose through them to propagate the divine praise and to spread abroad the name of His Saint, and also to inculcate devotion and reverence in readers through these few things. For who is so fit and sufficient as to suffice to narrate all the kinds of the sick, the lame, the blind, the dropsical, the feverish, the ruptured, and those labouring and burdened with the troubles of diverse other languors, restored to their former health by the merits and suffrages of the most illustrious confessor of Christ, since, as has been said, they are innumerable, not only inexplicable, nay incomprehensible? Whose multiplicity is sufficiently explained by the continual number of those arriving and leaving there testimonies of their health, namely their pledges, to the praise of the Lord Jesus Christ. Amen.
ANNOTATIONS.
h. In Walloon Flanders.
p. Near Braine-le-Comte in Hainaut.
q. Which is asserted without a suitable witness.
r. St. Gummarus did indeed work very many miracles besides those related here: but everyone would judge that their number is excessively increased here.
s. Matthew XI, verse 5.
t. Luke 17, verse 14.
u. Hence I gather that the author of the Miracles which he put into writing was at least nearly contemporary in age.
* supply didicimus
* supply pandens
* supply stupore
* read quemlibet