Wendelin

ON ST. WENDELIN, CONFESSOR, SHEPHERD AND HERMIT, IN THE DIOCESE OF TRIER,

ABOUT THE MIDDLE OF THE SEVENTH CENTURY.

PRELIMINARY COMMENTARY.

Wendelin, hermit and confessor, in the district of Trier. (S.)

BY V. D. B.

§ I. His memory in the sacred calendars; the Lives; most of the deeds doubtful.

The feast of St. Wendelin, confessor of Trier, … is noted in none of our more ancient Calendars, [The memory of St. Wendelin in a calendar of the eleventh century and elsewhere at the 21st of October] nor even in the Ordinary of Baldwin (of the fourteenth century) on the same day on which the Saint's heavenly birthday falls; it is found, however, in the Calendars of the country of the fifteenth century and following, and in a few auctaria of Usuard. So says Hontheim Prodr. Hist. Trevir. vol. I, page 370 and 371.; whose words, if you take them strictly, are entirely true; but if somewhat more broadly, most false. For in the Calendar of Stavelot, which seemed to Edmond Martène Ampliss. Collect. vol. VI, col. 635 and 636. to have been written at the beginning of the eleventh century for the monastery of St. Gall in the diocese of Constance, these very words have been entered by the first hand Ibid. col. 676.: At Basona Villare, of St. Walden, confessor; in a corrupt form indeed, but most certainly designating St. Wendelin. Then into the Calendar which is prefixed to our psalter of St. Maximin of Trier, written in the tenth century, a hand of easily the twelfth century inserted the memory of St. Wandelin, conf., and indeed in red and in large letters, indicating a feast of the first class. As regards the auctaria of Usuard, Sollerius in truth published only three which make mention of St. Wendelin on this day: the Lübeck-Cologne and that of Molanus announcing his passing, but that of Greven his deposition; in whose footsteps follow Walasser, or the compiler of the German Martyrology, or that of Canisius, Castellanus, Ferrarius, the Benedictine Martyrologists and others.

[2] and on other days. But on other days too, both in the auctaria of Usuard and in other writings, the memory of St. Wendelin is celebrated: on February 7 Acta SS. vol. II of Feb. page 4. Wendelin, conf. and bishop of Trier, is praised in the auctarium of Usuard of the Charterhouse of Brussels; on April 24 Ibid. vol. III of Apr. page 261. Wandelin, abbot in the territory of Trier, in the supplement of Du Saussay and the Catalogue of Ferrarius; on July 5 Ibid. vol. II of July, page 216. the translation of Wendelin, confessor, in Greven, Canisius, in the manuscript Florarium and elsewhere; on September 8 Ibid. vol. III of Sept. page 206. the translation of Wandelin, bishop, in the manuscript additions of the Charterhouse of Brussels to Greven; on October 20 Ibid. vol. VIII of Oct. page 814. the deposition of St. Vandelin, abbot, once son of the king of the Scots, in Ménard, Wion, Molanus in Usuard, Ferrarius, Du Saussay, in the Irish and Farfa manuscript Calendars, and others of which there will be talk again below; I pass over also for the present the memorials met with in the Calendars on October 22. And from these it is sufficiently clear in what sense Hontheim's words are to be understood, so that they may not conflict with the truth.

[3] The more ancient Latin writings I have at hand four Lives of St. Wendelin, older than the revival of letters, all, however, written after the year 1417; since even in the most ancient Latin one, which we shall give below, the burning of Saarbrücken is narrated at the end; which we know to have happened in that year. This one is indeed very prolix and contains altogether few facts; but the more meagre it is, the freer it is from the suspicion of fables. The second, which begins: The glorious father Wandalin, sprung from Scotland, and ends: to remain with them. Amen; is taken from the former; it is written in a better style and enlarged with some additional circumstances. It is noted at the end: Completed in 1514 on the Thursday after Esto mihi.

[4] and German Of the third, which, no less than the fourth, is written in German or Teutonic, I have two copies to hand, both taken from the Summer Part of the Lives of the Saints, printed (as is there stated) by Gunther Zeiner, a native of Reutlingen, dwelling at Augsburg, on the Monday after St. George in the year 1472; a work which I think little known to bibliographers; certainly Placidus Braun is silent about it [Notit. de lib. ab anno 1480 ad 1500 impressis, in bibl. ad SS. Udalricum exstantibus, vol. II, pref. page 7.], being content to have noted that Gunther Zayner is first entered in the year 1472 in the Augsburg book of Taxes and in the following years under the name of Zeiner. Mezger's recent work, in which perhaps this book is spoken of, I do not have. However that may be, I understand from the other copy that the Life of St. Wendelin is found there at the very end, and that there is prefixed to the Life an image of St. Wendelin in the guise of a shepherd with a staff in his right hand, a dog tied at his left, a shepherd's hat on his head and sheep all around. An image is likewise prefixed to the fourth Life, somewhat different indeed; yet so that it is not worth while to indicate the difference. This Life, which is somewhat more condensed than the third, is met with by me in the second part of the German Passional, which Ludwig Van Renchen of Cologne completed on the Vigil of All Saints in the year 1485. The third and fourth writings agree with each other fairly well; but they depart somewhat from the second as from the first.

[5] and other more recent writings on St. Wendelin. As I understand from a manuscript note, Bolland saw an office of St. Wendelin, which Fr. John Colgan, an Irish Minorite, had lent to Fr. Alexander Kennet, a Scottish Observant; but it was rather ineptly written, nor was there any connexion, as Bolland adds. Besides, very many others set forth the deeds of St. Wendelin: Peter Cratepolius on the bishops of Germany; Franciscus Irenicus in book II of the Exegesis of Germany; Andreas Hondorff or Vincentius Sturmius, Lutherans, in the Calendar of saints and Histories at July 5 and October 20; Arnold Wion in book IV of the Lignum Vitae and elsewhere; Mabillon in the Annals and in the Acta SS. O. S. B.; Hontheim in both his works on the affairs of Trier; Keller, parish priest at St. Wendel, in a manuscript Life, and perhaps a printed one; Brower in the Annals and his abridger Masen; the German and Belgian editors of Butler's Lives of the Saints, the anonymous hagiographer of Trier or writer of the Lives of the Saints of Trier, and others whose names will come up of themselves below.

[6] He flourished before the middle of the seventh century, But all these writings, even the first Life, are very recent if they are compared with St. Wendelin's age; for it must be held that he flourished at the end of the sixth or the beginning of the seventh century. For he who is read to have been the first of all to mention St. Wendelin, Eberwin, abbot of St. Martin of Trier, not of Tholey (as our Pinius has shown Acta SS. vol. VI of July, page 179.), or any other perhaps more ancient than he Cf. Waitz, in Pertz, Monum. German. Script. vol. X, page 114., associates him with many other Saints of nearly the same time: In the times of this priest also (St. Magnericus), he says Acta SS. vol. VI of July, page 188., we know that a certain man of God from Italy (Wulfilaic), endowed with the grace of the highest holiness, lived in his diocese; and we have found that very many other servants of God, Paul, Ingobert, Disibod, Wandalin, served as soldiers in the Vosges in his bishopric… Then also a certain man of God, Carileff, led the eremitical life there. Then also that famous Columban from Ireland with his Gall… But also in the borders of the same Vosges, which lie next to the city of Trier, some from the city itself, seeking the secrecy of the vast … wilderness …, led there too an arduous life: among whom a certain venerable Bantus from the same city … and also another, his brother, likewise a presbyter… Blessed … famous for holiness. This whole passage, no less than almost the rest of the Life of St. Magnericus, written before the year 975 Ibid. page 178 and 179., Pinius has illustrated Ibid. page 170 and 171.; wherefore it will be enough to have referred the reader there, who will understand from it that a space of time is comprehended by Eberwin in those words which runs from about the middle of the sixth century far into the seventh. With a few changes, that passage was taken in the twelfth century into the Annals of Trier Pertz, vol. VIII, page 159., which Waitz last edited in the year 1848.

[7] although some have thought otherwise; Wherefore everyone would rather adhere to Trithemius Compend. Annal. book I, in Opp. Hist. vol. I, page 54., who says that St. Wendelin was famous in the region of Trier about the year 627, or to Brower, who inserted his eulogy at the year 637 in the Annals of Trier Vol. I, page 346., or to Mabillon Annal. Ord. S. Bened. at 623, num. 39, vol. I, page 294., who mentions him at the year 623 and whom Hontheim Hist. Trev. dipl. vol. I, page 74. nearly follows, than to the second Latin Life, in which St. Wendelin is said to have come to Trier in the year 400, or to Gononus De Vitis PP. Occid. vol. I, page 108. declaring that he passed to the Lord in the year 700, or to Wion Lignum Vitae, vol. II, page 346., relating from book II of the German Exegesis of Franciscus Irenicus, without any fitting argument at all, that he was a disciple of St. Pirmin, who flourished in the year 720, and in whose footsteps have trodden the author of the English Martyrology Memorial of British piety, page 147 and Richard Challoner, in the last century vicar apostolic of London Britannia Sancta, vol. II, page 210.. What more? In the Louvain edition of Butler's Lives of the saints Vol. XVI, page 159. the Life of St. Wendelin is read, translated into French from the German text of Räss and Weis, and the year 1015 is prefixed to it. Nor is this a typographical slip, but written on purpose: for further on in the Life itself St. Wendelin is said to have died in this same year. And indeed a more recent hagiographer notes that some think so

of Trier Leben und Thaten der Heiligen, page 241., whom, however, he refutes from the catalogue of the abbots of Tholey which is in Brower. But on this matter we think it enough to have noted that that assertion falls utterly, since half a century before the year 1015 mention was already made of St. Wendelin in the Life of St. Magnericus, as was said above.

[8] If one might judge of the homeland of St. Wendelin or Wandelin from his name (as one almost always may), everyone would decide that he was not a foreigner but an Austrasian. [He seems to have been a Scot, or rather an Irishman, by nation; and on account of a rather recent diploma,] But it may be that he changed his name; and so the blessed man is called a Scot by nation in all the Lives; and indeed in both the old German or Teutonic ones, and likewise in Keller's and in the anonymous one of Trier, he is said to have been born of royal blood: which latter assertion arose from a diploma which is still preserved in the parish of St. Wendel, and of which a manuscript copy is in my possession, and another printed in the anonymous Life of Trier Leben und Thaten etc. page 241.. I will give it here too: To all and each of the faithful of Christ who shall inspect, read, see and likewise hear the present letters, John Ynglis, vicar in spirituals of the most reverend father and lord in Christ, the lord Robert, bishop of Dunblane in Scotland, greeting, and to acknowledge the truth of what is written below. At the instance and prayers of the upright and noble man William Cavertoy, a native of the aforesaid kingdom, which we perceived to proceed from the charity of the fount and the sweetness of devotion, being willingly inclined, we have publicly declared and we testify that what our said fellow countryman revealed to us concerning the holiness and blessedness of saint Wyndelin, inquiring about his birth and origin, is clearly established to us, as is attested in our ancient chronicles , and his life is recalled in our cathedral churches at the present day. For we write that he was the son of a most illustrious king of the Scots, advancing from his boyhood to his twentieth year in the way of perfection. For he flourished in divers virtues and morals most approved by the wise, by which virtues and teachings the universal church shines. And going out secretly from Scotland, making for Rome, the holiest of places, and purposing to visit other holy places, rejecting all the transitory and vain things of the world. Whose true genealogy we have thought fit to grant to the aforesaid William Cavertoy by these presents, that he may be able to make it public to the devotion of the faithful of Christ who ask for it. And because all and each of the aforesaid things are true and certain, therefore, to remove from pious hearts every scruple of doubt in these matters, our round seal is appended to these presents, together with the seal of the most reverend father and lord in Christ, the lord John, bishop of Aberdeen. Given at Dunblay on the seventh day of the month of January in the year of the Lord one thousand four hundred and sixty-six.

[9] [whose authority is little to be venerated, and other documents of the same stamp, he is said by many to be a king's son.] Further, let those who have a richer supply than we of books on Scottish affairs see for themselves whether in the year 1466 John was bishop of Aberdeen, and Robert of Dunblane, and John Ynglis vicar; meanwhile I would grant that this diploma is authentic; nor would I deny that the feast of St. Wendelin was celebrated and lessons recited in some cathedral churches of Scotland, since we have seen above that Irish or Scottish ones were in Colgan's possession. But how confused all these things were, how worthless, indeed how ineptly written and without any connexion, Bolland, who had them in hand, declared above. Wherefore I think that what Ynglis drew from this will hardly find credit. Nor should I think otherwise of the name of St. Wendelin's father, which I read in Gononus De Vit. PP. Occidentis, vol. I, page 108.: The name of the father is given out by Hector Boece, the reader will see it; this indeed I do not find in the first edition of that History of the Scots, which I have at hand; but most probably Boece inserted this name into the Catalogue of the Kings of Scotland, inserted in volume III of the Ecclesiastico-political Chronicle of Chronicles of Janus Gruter; yet I would dare assert nothing, since this volume of Gruter is lacking to us. Whatever it is, there is scarcely need for me to point out that Boece's genealogies are now of no great weight with most of the learned, and are even held by some to have been invented at pleasure. Wherefore, since these things seem able to be set aside, since moreover before the eleventh century the name of Scotland seems not to have belonged to present-day Scotland Pinkerton's History of Scotland, vol. II, page 151, 223, 237, 240., and since finally it is credible that St. Wendelin was from the beginning held to be a Scot in the parts about Trier, someone will perhaps decide that the blessed man did not spring from present-day Scotland but rather from Ireland Ibid. and page 58..

[10] He was a shepherd; but on the circumstances of this matter remarkable All writers, the older equally with the more recent, agree that Blessed Wendelin led a shepherd's life; nor does there seem to be any argument by which this tradition might be made doubtful. But as regards the circumstances, a remarkable diversity comes in in the telling. Gononus De Vitis PP. Occidentis, vol. I, page 108. relates that he was put to feeding sheep by order of his father, who took it ill that he should rather spend his time in churches and monasteries than in exercises of horsemanship; that the nobles, indignant, approached the king, asking him to recall his son to court as soon as possible; but that the father (who was said to worship idols in secret) despised their prayers; wherefore the son fled beyond the sea, and, having for some time made a pious pilgrimage, put on the monk's habit among the Treveri; then, one mile from the monastery, in the place where the town of St. Wendel now rises, he led the monastic life until death. But all the others whom I have at hand are wholly silent about the father's cruelty, and relate that Blessed Wendelin went out from his homeland in order to serve God more freely, according to these words of Christ: He who does not leave father and mother, etc.; but as to how he came to feeding flocks, disagreement returns.

[11] among the writers, the rumours of the people In both the older German or Teutonic Lives it is related that, having gone out from his homeland into the forests and wildernesses of Trier, he came there to a nobleman; whose flocks (not knowing that he had fallen in with a robber) he undertook to feed on this mean condition, that his daily food should be supplied to him. Thereafter he led the sheep daily to the best pastures, often going far from the estate; but nevertheless at the appointed time he always returned home. Now he came once to a mountain, seven miles distant from his master's house; and since it pleased him exceedingly, he returned there often. And it came about once that his master went out with his servants to plunder, and after taking his booty fell in with Wendelin near this mountain. He therefore sharply rebuked him for going so far with the sheep; namely that he would only be back with the flock the day after tomorrow, and that meanwhile a cow must be slaughtered for him for his people to eat. And when Wendelin had answered that all things would be well disposed by God, the master set out with his horses spurred on. But when he came to his estate, he was astonished that Wendelin had already arrived with the flock; and moved by so great a prodigy, he built him a little cell in the forest not far from his castle and near the monastery of Tholey; which the blessed man inhabited; until, the abbot of Tholey having died, the monks were admonished by a voice fallen from heaven to elect Blessed Wendelin and fetch him from his cell. Thenceforth he held the office of abbot until death.

[12] or following their own bent, Somewhat differently Brower, and those who seem to have followed him, the author of the notice which I said is in the Louvain edition of Butler, and the anonymous hagiographer of Trier. St. Wandalin, says Brower Annal. Trevir. vol. I, page 346., from love of the heavenly homeland and disgust for his native soil … they say was brought into that region of the Treveri which we call Westerreich or the Western kingdom; that there, with a splendid zeal for conquering himself, he hired out his labour to a nobleman for feeding swine; … lastly, inflamed with the love of a more perfect life, he entered the monastery of Tholey, … most observant of his own abasement to the very last goal of life. This sequence, however, the anonymous hagiographer of Trier and the author of the other notice change somewhat, and assign other causes, namely that, when Blessed Wendelin asked alms of that nobleman, the latter reproached him with his begging as a disgrace; and that he then led first sheep, afterward swine, and lastly oxen to pasture: by which narrative the varying things in the writers concerning the animals he kept would be reconciled with one another; but that the other servants, taking ill his piety and the master's goodwill toward him, falsely accused him to the master; but in vain; that he was then troubled inwardly, especially because by his departure he had caused grief to his parents; that meanwhile the master, out of his friendship, proposed that, leaving the shepherd's life, he should lead the eremitical one in a cell near Tholey; that he was then adopted into the order of St. Benedict and, after the abbot's death, called from the hermitage to the abbatial throne; which was occupied by him most piously until death; and that before his death he revealed to his confessor what his birth was.

[13] and others other things Otherwise again Trithemius Compend. book I Annal. page 54.: In these times, he says, namely about the year 627, men of great holiness were famous in the diocese of Trier, of whose number Paul was one… Wandalin also, first a monk at Tholey and afterward a hermit in that place where there now stands a town from his name, called At Saint Wandalin, and it is distant only one mile from the monastery itself: a man of most holy conversation, who living and dead shines with infinite miracles even to the present day.

[14] adding Otherwise again the second manuscript Latin Life: The most excellent youth Wandalin, namely …, having taken with him six most devout men, Thesebod, Paul, John etc., who all resolved to follow Christ with him in poverty of spirit, went away on pilgrimage; who went to the parts of Gaul, God directing them, to Trier in the year of the Incarnation of Christ 400… St. Wandalin, living under the regular habit …, is venerated by all. And when the excellent follower of Christ, Wandalin the Confessor, had stayed there for some time and had devoutly served at St. Simeon's (he was called Ubilinus by syncope,) … on account of the excessive concourse of men … desiring to lead the eremitical life … humbly prostrate, he entreated his abbot… The abbot assented… The venerable Wandalin, therefore, … came to a certain little place called Zebenne, and there for many years, wholly unknown to men, led a most austere life… But many years having passed, his cloister being in want, St. Wandalin received a mandate of obedience through the abbot… He returned to the monastery, where having stayed a little while…

[15] and changing, Now it happened that the cloister came to such poverty that, not having a swineherd, whence also * other servants of this kind, who in the usual manner the flocks

… should keep… The abbot … decreed that of the lay brothers one after another should be the weekly swineherd or shepherd: whence Blessed Wandalin, grieving at the poverty of the monastery, embraced that office of swineherd or shepherd, and, having taken up the shepherd's staff, humbly, with the flock assigned to him, by the favour of God's grace, within the space of one hour came from the valley of Trier to that place where he now rests in body in Christ, which place is seven miles distant from the city of Trier… Now on a certain day it happened … that guests very venerable to the abbot arrived; and he, intending to give a feast, sent a messenger to seek the swineherd, that he might in haste bring a sheep or a pig for slaughter. And the messenger … found St. Wandalin in the aforementioned place, at the seventh milestone from the city … But the faithful and prudent servant of Christ …, with his knees fixed on the ground, prayed the Lord with a sincere mind …; and behold, suddenly he was present at the gate of the city of Trier with his flock, and so the banquet was completed… These things having been done thus, … they enjoined on him the office of cellarer. It happened that one day, when wine was lacking, … the man of God hastened to bring wine to the brethren's table, and behold, unknowingly he presented to the table the spigot * of the cask together with the wine; at which the brethren, because they were poor, being much disturbed, feared that all that wine had been poured out… Two brethren, hastening at the swiftest run to the cellar, the Lord preserving it, … behold, pressing the spigot back into the cask, not the dripping of a single drop was found… The most blessed old man, therefore, … fortified with the sacraments of Christ, rested in peace.

[16] in the telling, a diversity. How varied these things are and how they conflict with one another, everyone sees: and so, since in the most ancient Life of all it is only narrated that Blessed Wendelin led a solitary life and fed swine in a rough forest inhabited by monks, I do not doubt that all the rest was inserted from popular tradition (or by whatever other word his narrative is to be called) and was put together by individual writers according to their own judgment. For some say that Blessed Wendelin was a shepherd in Scotland, others at Tholey, others at Trier with a noble robber, others in the monastery of St. Simeon; some that he was always a hermit, others a converse or lay brother *, others abbot of Tholey; some that he came alone from Scotland, others with six companions, namely the same men who are praised in the Life of Saint Magnericus and in the Annals of Trier; than which nothing is more inept. Nor is it less fabulous that Blessed Wendelin served at St. Simeon's, since this saint died in the year 1035 Brower, Ann. Trev. vol. I, page 517., was canonized eight years later, and somewhat afterward a collegiate church was founded under his name Ibid. page 520. Cf. Anon. Trevir. Leben und Thaten der Heiligen, etc. page 301..

[17] It is not established that he was a monk of Tholey, much less a bishop. I should by no means believe that he was abbot of Tholey, since both the older Latin Lives are silent about it, and likewise Trithemius. The latter, however, states that he was a monk of Tholey; but whence did he have it? Certainly, when the author of the second Latin Life composed his writing, this was not yet held to be clearly established, since it is related by conjecture that he lived at St. Simeon's and died there. In the first indeed he is said to have lived under the regular habit near the monastery, namely Tholey; but by these words nothing else is intimated than that he led the eremitical life in the place afterward called St. Wendel and neighbouring Tholey. For the rest, what is related about the beginnings of Tholey, whether in Brower or in the new Gallia Christiana, is for the most part uncertain beyond measure. What of the fact that, as we related at the beginning, in some martyrologies he is called a bishop? This seems to have been brought in from the fact that some Scottish bishops came into those parts; whom it is very likely acted as regionary bishops according to the primitive customs and were subject to the abbot of Iona: however that may be, those martyrologies are too recent to find credit easily.

[18] He is to be distinguished from a namesake Nor is the following warning of Trithemius to be neglected Compend. book I Annal. page 54.: There was also another Wandalin at almost the same time, monk and presbyter, a disciple of St. Columban and companion in pilgrimage of the monk St. Walaric, a holy man and an excellent preacher, who converted many to Christ by word and example; whom I have mentioned lest the two be thought one. So he. And indeed in the Life of St. Walaric, abbot of Leuconay in Picardy, it is read Acta SS. vol. I of April, page 19. that one of the brethren, by name Waldolenus, kindled with a certain desire, asked Blessed Columban to grant him leave to preach among the nations and to allow the venerable man Walaric to go away with him as a support for fostering religion. Having received this leave, they went into Neustria and from there into the territory of Amiens. On which Henschenius remarks Ibid. page 20.: Perhaps this is Waldolenus, son of Amalgarius and Aquilina, the founders of the monastery of Bèze in Burgundy about the year 616; where this Waldolenus, formerly a disciple of St. Columban, was the first abbot. Consult the Chronicle of Bèze in volume I of d'Achery's Spicilegium. Trithemius, book III of the Illustrious Men of the Benedictine Order, chap. 79, calls him St. Wandalin. More does not concern us.

* quoque in the Ms.

* Croniis in the printed copy.

* ac perhaps in place of nec

* the turning-key of the spigot.

* Cf. below the preliminary Commentary on St. Berthold.

§ II. Burial, translations, church, cult.

Some things are related about his burial, What is narrated about the burial of St. Wendelin agrees just as little among itself. All writers indeed hold this as certain, that he was buried in his cell, which was afterward changed into a most beautiful church; but since some, and these the better ones, state that he died there (as we have said), while others hold that he was abbot of Tholey until his death, hence it comes about that there cannot be one mind about the manner in which his sacred body obtained rest there. See how the second Latin Life, with which the German one printed at Augsburg agrees, narrates this: His body also, solemnly buried as was fitting (at Tholey), they always found on the next day unburied, giving forth a most beautiful and most sweet odour: at which miracle all came together; for they all tearfully accused themselves both of having acted unworthily of God and of being unworthy of the treasures of this sacred body; understanding that another place had been predestined for him by God, where so great a radiance should shine with miracles.

[20] little certain; The superiors therefore and the prudent, with invocation of divine grace, agreeing on these words, resolved: Let the body of this holy man be placed by men of God, simple and of holy conversation, and through them onto a wagon; and to whatever place untamed bulls shall have drawn the wagon with the body of this man, an Israelite in whom there was no guile, not by augury but by the grace of the Almighty directing, let the inhabitants of that place rejoice in the treasure of the body. And when this had been done in all things with all moderation of the fear of God and with divine honour, behold, by a straight path and with no one leading, the aforesaid bulls, turning neither to the right nor to the left, arriving most gently at the place long noted above, where the abbot's messenger had found him, stood still immovable. Him the said simple men, accompanying with the singing of hymns and laying him down in divine fear, his pilgrim members and body were honourably committed * to the earth; where the Lord made him wonderful with very many signs and astounding miracles; and for all who invoke him, very many benefits of healing are wrought, both for men and for beasts of burden and animals. What is said here of the bulls will seem to some to have been invented according to what is read in the first book of Kings, chapter VI, or what is met with in the Lives of other saints, for example St. Notburga Acta SS. vol. IV of Sept. page 723.; but to others it will seem the more likely the less rare it is: for my part, since these things are absent from the most ancient Life, since it does not seem established that St. Wendelin was ever either a monk or abbot at Tholey, I should judge that bulls were not necessary, and so that the blessed man, after the usual manner of hermits, was buried in the very cell in which he had lived.

[21] [A chapel is read of over his tomb; the place comes into the hands of the people of Verdun;] That a small chapel was built over the tomb of St. Wendelin is rightly related in the second Latin Life and in the German one of Augsburg; that its title was St. Mary Magdalen will be established below; but that this whole tract was then called Basonis Villare is excellently made out from the Calendar of the beginning of the eleventh century, which, as I recited at number 1, has this: At Basona Villare, of St. Walden, Confessor: with which you may compare these things which are narrated of St. Paul, bishop of Verdun, in the Deeds of the bishops of Verdun In Pertz, Monum. German. vol. IV, page 43., and which seem to be referred to between the year 652 and 648: But Saint Paul purchased Basonisvillare from his revenues. For he made a privilege for our canons concerning the more ancient estates, and confirmed it with his own hands and those of other bishops under divine attestation.

[22] [in whose jurisdiction, or perhaps that of Metz, it was when the prelate of Trier visited the relics in the year 1320.] Whence it came about that the neighbouring abbey of Tholey also passed into the jurisdiction of the people of Verdun [Cf. Gallia Christ. vol. XIII, col. 561; D. Calmet, Hist. de Lorraine, vol. I, col. 402, and elsewhere.]; in whose hands it most certainly still was in the year 1280, on August 24, on which day the monks offered a petition to the chapter of Verdun for the sake of obtaining possession of their goods Gallia Christ. vol. XIII, col. 565.; nor accordingly does the archbishop of Trier seem to have had spiritual jurisdiction in the district of St. Wendel before Baldwin, prelate of Trier, in the year 1327 purchased the whole castle and district of St. Wendel Gesta Trevirorum integra, vol. II, page 246, ed. Wyttenbach and Müller. from John, count of Saarbrücken Brower, Annal. Trev. vol. II, page 204.; indeed, in a diploma of Louis IV of the year 1332 Hontheim, Hist. diplom. vol. II, page 116. and another of Charles IV of the year 1346 Ibid. page 164. the town of St. Wendel is reckoned to the diocese of Metz. Wherefore it seems somewhat strange that in the year 1320 the relics of St. Wendelin were juridically visited by the aforesaid Baldwin, archbishop of Trier [Cf. Leben und Thaten der Heiligen, page 243; Butler, vol. XVI, page 161, Louvain edition.]; but since at that time a plague was raging among men and brute animals, and St. Wendelin was everywhere employed as patron, it may be that it was considered worth while for the sacred pledges to be visited for the sake of greater security; and that Baldwin took this burden upon himself, both because he delighted to be occupied in this kind of matter, and because the piety of the peoples of the diocese of Trier had most of all to be provided for.

[23] [This place having come into the hands of the people of Trier, a new church is built and the relics are translated.] However these things may stand, they certainly availed to increase the cult of St. Wendelin: wherefore, to introduce Brower now speaking Annales Trev. vol. II, page 232., when the town of St. Wandalin, well fortified under the jurisdiction of Trier, now stood thick with roofs and buildings, it seemed good to the inhabitants, with the help of Boemund (II, archbishop of Trier) and his predecessors, to fit out a new seat for their patron; wherefore a sufficiently ample church, set up in honour of the Confessor, was consecrated in the year of recovered salvation 1360, of Pope Innocent VIII; and hither the Saint's body was soon brought with an extraordinary pomp of veneration. That translation was made from the church of Blessed Mary Magdalen; where even today the cenotaph of Blessed Wandalin remains, a great proof of the old miracles; whose inscribed verses, such as they are, it has nevertheless seemed good, for no light reasons, to subjoin here:

Beneath this sarcophagus the image of Wandlin's flesh has been transformed; but, lifted thence in his bones, enclosed in caskets, the saint is here present in the church for its uses, for a world sad and grieving; may he, who ever works signs and worthy miracles, by his prayer join us to the choirs of the Saints of the heavens.

Of this translation there is talk in the second Latin Life and in the German one of Augsburg; and in this latter it is openly asserted that this translation was made on the feast of Pentecost, and that on this account so great a concourse takes place every year on this day to the remains of St. Wendelin. But it is more probable that the feast of the dedication was then kept, and that the translation was held on July 7; since the offices of Trier and Tholey plainly mark this day, and several Martyrologies July 5, by an error of two days; as may be seen at num. 2.

[24] This church is described Now that new church, which is now commonly called the Wallfahrtskirche Butler, vol. XVI, page 162., is reckoned by the anonymous hagiographer of Trier Leben und Thaten der Heiligen, page 240. among the most beautiful of the district of Trier. It is built in the manner they call Gothic, 166 feet long, 45 wide, and divided into three cells or halls, upon which are set most skilful vaults, supported by twelve columns. The mausoleum of St. Wendelin, which is also seen there, is made of stone, also in the Gothic style, and shows images of the twelve apostles and of St. Wendelin, to whom a pious pilgrim on his knees offers a candle Ibid. loc. cit.: the same form and relief as in many other tombs of that age. Besides, Boemund, who procured the building of this church, gave a rent of oil, by which a perpetual lamp should burn in honour of St. Wendelin Brower, vol. II, page 232.. Further, there is seen there in the choir on the left an image of Nicholas of Cusa Leben und Thaten der Heiligen, page 241., who, born almost in these parts, in the year 1448, from being dean of St. Florin at Koblenz, administrator or rather commendatory parish priest Hansen, Treviris oder Trierisches Archiv. vol. II, page 272. of St. Wendel, and provost of Münstermaifeld and of Liège, was made cardinal of St. Peter in Chains, and in the year 1450 came as legate into Germany Brower, vol. II, page 284 and 285.; he is shown there receiving from the hands of the supreme pontiff the bull of canonization of St. Wendelin; but nowhere else is there any record of this matter. He is said, moreover, to have made a pious pilgrimage there about the year 1450 Leben und Thaten der Heiligen, page 241.; when perhaps he undertook the administration of the church.

[25] and the ancient piety of the people; the reliquary is renewed; We have already said that on the feast of Pentecost there was formerly a concourse to the tomb of St. Wendelin, chiefly from the neighbouring regions; it is added moreover in the German Life of Augsburg that the pilgrims strove above all to touch the coffin itself, so persuaded were they that those who touched the mausoleum with hand or staff experienced consolation and good help. Hence it came about that when on the feast of Pentecost of the year 1506 a very great number of pilgrims had flocked together and all wished to touch the casket in which his relics were contained, the reliquary was so broken that the bones of the blessed man appeared openly, and that the case could no longer be repaired, but a new one had to be made. Wherefore James II, margrave of Baden and bishop of Trier, on June 20 of the same year gave command to the abbots of St. Mary ad Martyres at Trier and of Mettlach, and also to the provost of St. Simeon, that on the following July 2, or the feast of the Visitation of the Blessed Virgin Mary, they should betake themselves to St. Wendel, and place the body of the holy man, with the lower board on which it then lay, together with the vestments in which he was found clothed in the old case, in the new reliquary, close it, and so order matters that no one could any longer get at the new casket; he commanded them besides to place all the bones, the smaller equally with the larger, in the new casket, and, since the former cemetery was narrower than was proper, to see to the preparing of a new one: all of which we gather from the archbishop's diploma itself, which Hontheim published in the German language Hist. Trevir. dipl. vol. II. page 579 and 580..

[26] other things pertaining here; On the same occasion, but on what day I do not know, he forbade that the new casket should ever thereafter be opened; granting, however, that from the feast of Pentecost until the heavenly birthday of St. Wendelin it should be publicly exposed, and that on Sundays within this space of time, before the solemn sacrifice of the Mass, it should be carried in processional rite from the parish church to his former tomb in the chapel of Blessed Mary Magdalen, that some prayers should be recited before the reliquary set down there, and that it should then be carried back to the parish church Leben und Thaten der Heiligen, page 243.. Now when that change of the reliquary case was made, Brower states that the body was found with the bones arranged in an intact framework Annal. Trev. vol. II, page 232.; and in the same state, or in that order in which they had been arranged in the year 1320 by Archbishop Baldwin, the sacred remains were found in the year 1699, on September 11, on which day Peter Verhort, suffragan or vicar in spirituals of the archbishop of Trier, opened the casket and conducted a juridical visitation Leben und Thaten der Heiligen, page 243, and Butler, vol. XVI, page 161..

[27] The Confraternity of St. Wendelin; But we must retrace our steps somewhat. Already in the year 1304 there existed a confraternity of St. Wendelin (S. Wendelins Bruderschaft); and mention is made of its masters (Brudermeister) in a diploma by which a mill is given to that confraternity Hansen, Treviris oder Trierisches Archiv für Vaterlandskunde, vol. II, page 88.; which is the more singular because the church of St. Wendelin had not yet been raised by Baldwin or Boemund. However that may be, since this matter bears very closely on the cult of St. Wendelin, it will be helpful to transfer here what is related about this confraternity in an annotation to the writing of the distinguished Mr. Riotte on the districts of St. Wendel and Ottweiler Beitrag zur Geschichte der Kreise S. Wendel und Ottweiler, ibid. loc. cit.. Namely, the magistracy of this confraternity consisted of the bailiff of the town and of an assessor or lower judge of St. Wendel (Gerichtsschöffe), the parish priest being inspector. It was their office to admit new confreres; to look after pious foundations, from which divine worship might be provided for and alms be given to poor pilgrims coming to the tomb of St. Wendelin; to receive and administer what was given by the confreres, or to make new acquisitions by purchase and other lawful ways; and these were so great that sometimes whole villages were bought: the author of that annotation adds that in the sixteenth century a steward (Kirchenschaffner) was substituted for this magistracy, and intimates that these very masters were the church-wardens (Kirchen-Verwaltung); for my part I think it cannot be denied that they presided over a true confraternity or sodality of St. Wendelin, since, as has been said, they admitted confreres.

[28] Some things about the town of St. Wendel and Tholey. Many other things that pertain to the church and town of St. Wendel occur in the cited commentaries of Hansen and especially in Riotte's writing; but these we pass over. It will be enough to have indicated that that town, which lies to the south-east of Trier and after various fortunes had become part of Saxe-Coburg, was in the year 1834 joined with its surrounding territory to Prussia; and that Tholey, commonly Tholey, is situated to the west near the town of St. Wendel.

[29] Miracles, From what has been said so far it is manifest that the cult of St. Wendelin was formerly most celebrated; yet perhaps what is stated at October 10 in Bucelin's Benedictine Menology is exaggerated; namely, that his name is held in the highest regard throughout all Europe, especially through France and Germany, very many churches, chapels and altars having been founded here and there in his honour. Here and there mention is made of many and great miracles, but almost nothing is recounted explicitly. Fr. Bartholomew, guardian of the Capuchins of Trier, advising our predecessors that he would send by parts the Life of St. Wendelin written in the year 1704 by N. Keller, parish priest at St. Wendel, adds that the more recent miracles which are inserted in this writing were confirmed by sworn witnesses and approved by decree of the most reverend Lord suffragan of Trier. But all these things did not come into my hands.

[30] feast days and ecclesiastical office. On account of the feast of St. Ursula and her companions (which is celebrated with double rite), the 21st day is impeded in the diocese of Trier; for which reason the festival of St. Wendelin is kept there on the 22nd day, namely with semidouble rite. Formerly in the abbey of Tholey also, on the 21st day, there was the double feast of St. Ursula and her companions on account of relics; but the feast of St. Wendelin was not transferred there to the following day, but was kept on the day before, or the 20th, under the double rite of the second class. That office is almost entirely proper; however, since nothing new is contained in the responsories, I will omit them and will give below only the hymn which was recited at both vespers and at matins, and the lessons V, VI, VII and VIII, which in the Proper of Trier are so divided into three that one was made up out of VI and VII. But before that let the older Latin Life come to light, which was described above at num. 3 and was formerly sent to our predecessors by Fr. Alexander Wiltheim; the praise of which man has often been celebrated in these Acts.

* commendarunt.

LIFE OF ST. WENDELIN, CONF.

Wendelin, hermit and confessor, in the district of Trier. (S.)

BHL Number: 8845

SOLE CHAPTER.

His birth, coming into the territory of Trier, keeping of swine, eremitical life, miracles, cult.

[On the occasion of the feast of St. Wendelin, all are invited to praise him for his virtues] Since holy mother church has been pertinently instructed to serve God, in the merits of the Saints, with unceasing speech and harmony toward the heights of the divine praises, it is fitting to touch on the merits of those whom the creator of all willed to shine with special distinctions. In which matter, among the celebrations of other solemnities, it befits us fittingly to honour, and with special

reverence, with all devotion, the most blessed father Wendalin ^a: whose zeal in living, while the present life kept him vigorous, and what he was about, it is pleasing to instil into the ears of the hearers: for he, holding the helm of faith with constant desire, did not with greedy mind seek after his patrimony, putting his hand back; he was found a cheerful dispenser for the use of the poor, having set the Lord's precepts in his breast; he strove vehemently to toil in prayers; and, what is more, this saint, wholly anticipated by the grace of the Holy Spirit, compensating all things with good works, followed after the rewards of eternal life. Since his festival, then, bestows it, let us exult with one accord in alacrity ^b: for the will of this same father of ours Wendalin is to have the memorial of the course of his venerable deeds implanted for ever in our hearts; it is pleasing to the affection to touch upon their series, set in order and increased through the growth of the times.

[2] Further, it lies hidden from no men's believing inquiry: and the people of the neighbouring regions, mingled together, unworthily , belch forth, with no one denying it, how incomprehensible are the distinctions of his praises and the suffrages of his merits, and miracles, chiefly on account of the inviolate right of asylum. For what the smallness of our wit is able to conceive and our memory to bring back, we make ready to set out more carefully for those who have forgotten: for the sloth of the people ^c, for whom we must grieve, has until now unfittingly brought (as will appear in the order subjoined), that is, to announce to the hearing of all one of the very chief merits of this saint; since indeed from the time of which there is memory, and with nothing contrary standing in the way, the mind rises to cry out, in which his presumptuous and rash invaders of the court of St. Wendalin himself in some way, and until now for ever, unshaken and borne in, the name of this saint helping, spread abroad into all the ends of the world ^d: how this was done and was experienced is subjoined. For indeed, those flocking to the cemetery of the saint himself, whoever were carrying on the quarrels of wars, or the authors of slaughter, or those escaping punishment or penalty of whatever kind, were seen untouched by their seekers or pursuers. And, what is more, when compelled within the bounds of the cemetery, they did not engage for the sake of inflicting any vengeance whatever; nay, they were made peaceable by the merits of this saint. But if very many, irreverent of the liberty of the said cemetery, were seen (alas!) to have rushed against their safety, the peace *, we have found that this was repressed at this saint's intercession: either a sudden scattering of their goods overwhelmed them, or the honour of their temporal dignities was led away into infamy, or they were slain, or they were deprived of some use or function of their members ^e. All these things and the like were found out by open sight and are not void of truth, and by the patronage of our holy father Wendalin, and with God as author, without whom all things are vain; and they will obtain their effect for ever. Let no one, then, be slow to hear, but swift; let every faithful person reproach delay; let each wholly toil the more readily, eager in hearing of such great deeds, concerning St. Wendalin's birth and the rise of his miracles, in their natural course and progression.

[5] [He came from Scotland into the territory of Trier, where he fed swine and led a solitary life;] Wendalin, then, sprung from the region of the Scots ^f, was powerful in birth according to his parents, rich in abundance of goods, and was distinguished by nobility of race. In his boyhood he began to be of good disposition: and in the flower of youth he excelled all his contemporaries in virtues and good morals, so that the tinder of envy, than which nothing is more unjust, creeping upon their hearts, they plotted against him. And when the searcher of all deigned to rescue him from their hands, truly, while still at the age in which it is wont to do so, he did not embrace the allurements of the world; banishing himself from his native soil (which all forget), he freely renounced all his possessions; he stored in the little cupboard of his breast ^g that word of the Gospel: Unless a man renounce all that he possesses, he cannot be my disciple: for he renounced all pleasures, striving to cleave to God alone and to fulfil His commandments. Having set out, then, he took care to exchange things transitory for things that endure; turning over with keen memory the contemplation of the monastic habit, he took up the Lord's yoke, which is sweet and its burden light to those willing to bear it: certainly in the regular habit he led a solitary life ^h. Seeking, then, the eternal * hope of retribution in the heavenly homeland, afflicting himself with many sufferings of the flesh in a vast solitude, which furnished the monks with a rough dwelling, he used herbs for food and water for drink, not to satiety but scarcely to the sustaining of nature. He was content with a single little tunic and cowl; and in order to subject his body fully to holy humility, he had the care and keeping of swine ⁱ, as though he were a simple rustic, when yet in truth he was full of the knowledge and wisdom of God and of holiness. On account of which God almighty made him famous on earth and wonderfully exalted him with the prodigies of miracles.

[4] after death he is famous for miracles of every kind; Lest, indeed, the heights of this saint's miracles should bring weariness upon the hearers, it is our care to run through them in summary, renouncing a tedious unfolding. The whole amplitude of which, far and near, with what great magnificence the common people indifferently do not cease to recall, who visit his threshold for the crushing of whatever sicknesses and the relief of burdens, as follows, swiftly obtaining what they desire. The disposing of God, then, which is the author of the increase of good things and of virtues, rewarded St. Wendalin with ampler distinctions. For he wards off and repels the assaults of any armed men whatever; and of the place where he chose his shrine, not wishing that the vexations of any molestation should touch it, with bounds fixed, he punishes invaders ^k; and to this present day it has been taken by storm by no man, whether high or weak ^l: nay, the bounds fixed, and within them, are for natives and foreigners flying to the protection of this saint as a wall on the right hand and on the left. To the foregoing must be added how he closely restrains the jaws and gaping mouths of the wild beasts of the forest, so that they do not dare * to meddle with the growth of the crops. In sudden and unexpected outbreaks of pestilence he very often applies remedies; the burnings of fires also, beyond the pouring on of water, he quenches with a swift remedy; energumens likewise, the name of this saint having been invoked, it has been found were exorcized and delivered by his shining merits, and that further vexation did not persist ^m. Nor let it be passed over how remedies and fomentations for the eyes, with liquid poured upon the relics of this saint ⁿ, are instilled against contagious spots.

[5] By his help in the year 1417 a fire is extinguished at Saarbrücken. To these must be added how lately, in the year of the Lord , on the day before the nones of December, the burning of fire had inflamed the whole town of Saarbrücken ^o with so indelible a destruction that almost the whole had been subjected to the ruin and overthrow of fire. At length the devout matron, Countess Mechtild, with her noble followers invoking the name and merit of this saint, the heavenly clemency favouring, does not desert the afflicted, and very often those torn apart from these bonds of distress. In the silence of midnight, as the fire pressed on most fiercely toward suffocation, she was urged on, impelled by the admonitions of the nobles, to promise a yearly rent to St. Wendalin, and that the fire might turn to flight. And behold, one half-burnt house was seen, which showed the overthrow of the whole town, had she not invoked the saint's name and merit. And the vow having been made, the fire took to flight with hasty course and departed. Let, then, both ancient and present sluggishness or ignorance blush; let them fear for not having bestowed the distinctions of praises on St. Wendalin, shining with such signs and miracles; offering and performing the services of amendment, and about to ask pardon for the worthy praises of this glorious saint that were omitted: which may He grant us, to whom is honour, power and might, kingdom and empire abiding without end; to which may He deign, by the prayers of St. Wendalin, to bring us and to set us with Him to remain through eternal ages. Amen.

ANNOTATIONS.

was a shepherd of sheep, others of cows or a cowherd, others of swine; which others again so reconcile as to say that he fed now these animals, now those. That he led swine to pasture is more probable, if you consider that he lived in the midst of the woods. But these things are of so little moment that we should have passed them over altogether, had there not formerly been a dispute about this matter.

* read viciniarumque indigenae (the natives of the neighbourhoods)

* perhaps arceri in place of suis

* statim

* aeternae

* ausae

* supply MCDXVII.

* nexibus

HYMN AND LESSONS ON ST. WENDELIN.

Wendelin, hermit and confessor, in the district of Trier. (S.)

Wendelin, kindly father, Renowned hermit, Whom the fruits of the victor's palm Feed in the court of heaven, Receive the lowly prayers Of thy suppliant household.

Thou, born of royal Parents of Scotland ^b, And adorned with virtue And the flowers of good morals, By living a heavenly life Art worthy of honours.

From Rome ^c, a pious pilgrim, Thou camest to Trier; And, man of God, meanwhile Thou didst found a rule ^d; Afterward thou enterest the vast Solitude of Zebenna ^e.

There thou didst eat herbs, Drinking cold water; Thence thou didst seek the cloister ^f again; Famous for miracles, Thou didst finish the course of life, Joined to the Angels.

And when the sacred body Had been duly laid in the earth, It was seen to bear itself upward, Seeking a new tomb; Nor is it held by the sepulchre; It stood upon the earth.

This is repeated so often, Until they place it on a wagon, That by God's nod it may be carried To Zebenna; where the body Of the dead man is buried, That there may be peace for the spirit ^g.

Let us extol this patron Through proclamations of praise; Let us strive to render him Pleasing services; That we may feel his rewards Present to us.

To the immeasurable Trinity Be highest praise and glory, Which so lavishly granted To Wendelin so many merits, That, given to heaven after death, He shines with miracles. Amen.

Lesson V ^h. Wendalin, a Scot by nation and begotten (as they say) of royal origin, since he preferred Christian humility in an abject life to the splendour of his birth, departed from his native soil and came to that region of the Treveri which the town of Saint Wendalin (as it is named after him) now occupies, where he bound himself to a nobleman in the lowest servitude of a swineherd; in which he gave himself, with great fame of holiness, to divine worship and the exercises of holy religion, amid vigils and fasting and supplications prolonged night and day: since he turned all the leisure that his labour allowed to the praises of God and to zeal for preaching.

Lesson VI. But at last, inflamed with love of a more perfect life to be spent under the discipline of others, he withdrew into the monastery of Tholey; where, having found a wider field for exercising humility in the company of others and under the command of others, he confirmed by practice and exercise in the society of others the examples of abasement on which he had meditated apart.

Lesson VII. In his superiors he revered the person and authority of God [and] ⁱ, and embraced the commands of those in authority as the divine will; to his equals he was most ready for all offices of charity, humbly serving everyone except his own body, which he macerated with remarkable abstinence.

Lesson VIII. Devoted to these and other virtues and exercises until his death, he is set over the monastery against his will in the office of abbot ^k, in which he appeared venerable by the reputation of remarkable holiness not only to those of the household but also to outsiders: whence it came about that, he having been taken from this mortal life on the twelfth of the kalends of November, for the immortal memory of Wendelin and the honour of him who in life had fled all honour, a town distinguished by his name was raised, with an illustrious basilica, in that place to which the body of the Saint was translated on the nones of July ^l; which was formerly celebrated for a remarkable frequency of miracles and for the multitude of people flocking thither from all sides for the sake of religion.

ANNOTATIONS.