Emmeram of Regensburg

ON ST. EMMERAM OF REGENSBURG, BISHOP AND MARTYR,

AT THE VILLAGE OF HELFENDORF IN BAVARIA IN THE DIOCESE OF FREISING.

IN THE YEAR 652

PRELIMINARY COMMENTARY.

Emmeram, bishop and martyr, at the village of Helfendorf in Bavaria in the diocese of Freising. (S.)

BY C. S.

§ I. The Saint's first biographer, Cirinus or Aribo; the embellisher of the same Life, Meginfred; the little work of each to be published: two books of miracles and other things written by Arnolf and others, from which some are to be published.

[ ] Famous on this day in Bavaria, and especially at Regensburg, is the memory of St. Emmeram, bishop and martyr of illustrious charity, Cirinus, the biographer of St. Emmeram, was not of Regensburg, who, born at Poitiers in Aquitaine and made bishop in that same province, when, seeking Pannonia in order to convert the Avars to Christ, he was passing through Baioaria or Bavaria, was invited by Theodo I, duke of the Boii, and settled at Regensburg; and after apostolic labors happily expended for three years upon the Boii, being visited with a bloody martyrdom by the son of that same duke, he shone forth with many miracles. The writer of his Life was pointed out by Arnolf — who, from being count of Cham and Vohburg, became a monk while still a youth in the eleventh century, and was master and provost in the monastery of St. Emmeram at Regensburg — in a Letter to Purchard or Burchard, abbot of that place, in which he says this: I was made bitter over the domestic deeds, namely, of our most illustrious patron Emmeram the martyr, written long ago, and rightly as I think, by a certain man who names himself Cirinus and Heres, bishop, as I suppose, of the church of Freising, but corrupted before our time by the negligence of our forefathers.

[2] This Cirinus or Heres, called likewise by yet another name Aribo, but a bishop of Freising, presided in the fourth place as bishop over the church of Freising, which he is said to have governed from the year 764 until 782 or 784, as was shown in volume III of September, in the preliminary Commentary on the Life of St. Corbinian — which he likewise wrote — on page 261 and the following, where also you will find more, both concerning this variety of his name and concerning other matters that regard him. Laurence Surius, in his collection on the Lives of the Saints at this day, believed that Cirinus was a bishop of Regensburg, on the strength of a certain passage of the Life ill understood; and the Most Eminent Baronius followed him, both in the Annals at the year of Christ 702 and in the Annotations on the Roman Martyrology. But that opinion has already been sufficiently refuted by Le Cointe in volume 3 of the Annals of the Church of France, at the year of Christ 649, no. 24; which we too shall do briefly in the Annotations. By a more manifest error the most illustrious Francesco Maria de Aste, in his Notes on the Roman Martyrology, attributed the same Life to St. Cyril, alleging Lucas Holstenius in the marginal Annotations on the aforesaid Martyrology of the Most Eminent Baronius, so far as it appears — where, however, the latter expressly ascribed it to Cirinus.

[3] Into another error had Le Cointe, just now cited, fallen, in judging that Cirinus the biographer of St. Emmeram was to be distinguished from Aribo; and since Cirinus affirms that he succeeded Joseph in the episcopate, and that he is the same as Aribo, the biographer of St. Corbinian; that on this account the Catalogue of the bishops of Freising was to be corrected by inserting Cirinus between Joseph and Aribo, namely in this series: St. Corbinian, Erimbert, Joseph, Cirinus, Aribo. But he afterwards retracted this opinion of his in volume 5, at the year of Christ 770, no. 24, and acknowledged that that bishop of Freising had three names, and that Aribo, Cirinus or Cyrinus, and Heres are one and the same biographer of SS. Emmeram and Corbinian. These things can be confirmed from the anonymous writer of Melk, whom the writers of the Literary History of France, volume 4, page 166, assert to have written in the twelfth century, and from whose Work, reported in the Ecclesiastical Library of Johann Albert Fabricius, they there cite the following: Arbo, who is Cyrias, bishop of Freising, writes two not inconsiderable little works on the deeds of SS. Emmeram and Corbinian. But there is no need to prove these things at greater length, since the matter is sure and beyond doubt.

[4] But he wrote a full century after St. Emmeram's martyrdom, Further, Aribo's authority is not the same in the two Lives, that is, of St. Emmeram and of St. Corbinian. For that he lived near in time to Corbinian, and perhaps even as a boy was his companion, and that he was appointed his successor in the episcopate in the year 764, after Erimbert and Joseph, Corbinian himself having died about the year 730, we have shown in the Commentary above cited on the Life of that same St. Corbinian. But from the age of Emmeram he was further removed, nor did he begin to write his Life until a full century and some years besides had elapsed from his martyrdom, since he composed it when already a bishop, and therefore not before the year 764; whereas St. Emmeram was slain in the year 652. Baronius indeed believed, in the Annals at the year of Christ 702, no. 3, that Aribo lived in the same time in which St. Emmeram flourished; but from what has been said this cannot be admitted. Hence it is no wonder if in this Life something occurs that is to be disallowed, which had gained strength from popular tradition through the lapse of a single century and was adopted by him. Yet the distance between the two ages is not so great but that Aribo could here and there be informed well enough about the things done by the Saint.

[5] [yet worthy of trust. This Life was published by Surius; we shall publish the same from manuscripts,] To this the nearness of the places was also favorable to him; for both the dioceses of Regensburg and Freising lie next to each other, and the village of Helfendorf, in which St. Emmeram was visited with martyrdom, and the place between the Isar and the Inn where he died, and the village of Aschheim, in which he was first buried, are situated in the diocese of Freising, and were so situated when Aribo presided over that church. For the rest, it is not to be doubted that he handed down sincerely and faithfully to posterity the things he had learned. This little Work of Aribo, Laurence Surius published in print under the name of Cyrus, bishop of Regensburg, but the later editors of the same Work better under the name of the bishop of Freising — the original phrasing being altered, however, after their custom, and those things omitted which, being faultily written, he could not understand. We have a copy of the same Life from a codex of our college of Fulda, collated with the manuscripts of St. Maximin of Trier and of Saint-Omer, whose variant readings are noted with the pen in the margin of that same exemplar. This distinguished codex, of parchment, in folio, as they say, which had previously belonged to Georg Witzel — who used it in writing his History of the Saints — and was afterwards given to our college of Fulda, became our property by an exchange of books, and is marked in our Museum Q. Ms. 6. At the end of the Life the author indicates himself with a humble sentiment of mind thus: The things which we have set forth, out of reverence for the Man of God, we also venerate; and we again beseech God himself that he succor the wretched Cyrinus, a sinner. That he was bishop of Freising he makes plain elsewhere.

[6] The characters of the codex just praised are not out of keeping with the ninth or tenth century; we shall publish it, though sprinkled with solecisms, but the phrases in it are often so barbarous, and so many solecisms occur, that they frequently cause the reader nausea; which indeed I think is to be attributed partly to the author, partly to the copyists. Besides the exemplars mentioned we have another also, transcribed from a certain codex of Saint-Germain-des-Prés at Paris, but mutilated in a great part of itself through a defect of the codex, and infected with like solecisms. Nor was another altogether free of them, which Le Cointe received from Luc d'Achery, transcribed from the Chesne codex, and out of which he inserted many things into his Annals. Nevertheless, since this Life is the only one which served as a light to Meginfred and Arnolf, soon to be praised, and since I have not yet seen it published by anyone with the original phrasing preserved, I have determined to publish it from the codex of ours mentioned, in such a way that I may restore from the rest those passages vitiated by the manifest carelessness of the copyists, the reader being warned, however, wherever this shall seem worth the trouble. Moreover, that the phrases of the same Life were already vitiated from the eleventh century we learn from Arnolf of Vohburg, whose words we have recited at no. 1.

[7] For a like cause the same Life displeased St. Anastasius, bishop of Kalocsa in Hungary, with which Arnolf of Vohburg wished to purge it, as the same Arnolf affirms in the same letter to Burchard, when, writing of his journey into Pannonia, he speaks thus: Then, the course prospering, on the third day I was borne to the soil of Pannonia. There Anastasius the archbishop received me more kindly than the rest, and addressed me more familiarly. He, when he read that old and vitiated book of Blessed Emmeram, approved the matter together with the sentiments; but the order of these, along with their dress, he censured by the weight of reason. That Anastasius, called by another name Astricus, was abbot of the monastery of St. Martin in Hungary and bishop of Kalocsa; but he is here called archbishop, because he administered the archbishopric of Esztergom for three years on account of the blindness of Sebastian, archprelate of that see, and afterwards, returning to his own see of Kalocsa, retained the pallium which he had received on that occasion from the Roman Pontiff. Consult the preliminary Commentary on the Life of St. Stephen, king of Hungary, at the 2nd day of September, §24 and elsewhere. That he might remedy this evil, Arnolf undertook, with his own abbot assenting and requesting it, that the same should be embellished with a more polished style, and perhaps also that some things in it should be changed. But since this displeased vehemently certain monks of the same monastery who were lovers of antiquity, he put off the proposed work for the sake of avoiding ill will, until, being sent away — I know not for what cause — into Lower Saxony, to Magdeburg, he saw to it that the very same thing should be done by another.

[8] and at his request Meginfred embellished it with better phrasing. For he found there Meginfred, provost or master of the schools of the monastery of Magdeburg, whose wisdom and erudition, when he had tested them, he urged much upon him and prevailed, that he himself should undertake that labor. Yet he had to wait three years before Meginfred had finished that little Work, as Arnolf has it in the same letter, from which I cull the following. But that he might hasten, he says, *he answered at my asking: What is to be presented outside the walls to the eyes of many must be tested at home with the utmost diligence. On this occasion, as I suppose, the Work most dear to me remained unfinished for three years, though it had been begun in the times of the most august Henry. Returning therefore to the monastery from Saxony, I carried with me a Hymn of the most blessed Martyr, which the aforesaid master composed for me in Sapphic meter when I asked, as an earnest of the book, for at least a little verse. At length, with Conrad ruling as emperor, and none the less with Henry his son reigning, and with Gebhard the second the Regensburg

governing the church, at your coming (he is addressing Burchard, his abbot) there came the little book, most often desired and long awaited; the whole of which let be assigned to blessed Emmeram, the matter to Cirinus, the renewal to Meginfred, the exacting of it to Arnold the sinner.

[9] provost of Magdeburg, who spent three years upon this work, From these chronological notes Le Cointe, in volume 3 of the Annals at the year of Christ 649, no. 22, establishes that that Life was finished in the year 1027 and transmitted to the aforesaid Arnolf. For St. Henry the emperor, in whose lifetime it had been begun, met his day on the 13th of July of the year 1024; and Conrad II, surnamed the Salian, having been put in his place in the kingdom of Germany in the same year, was at length crowned emperor at Rome in the year 1027 by Pope John XIX; and thus it is rightly understood that that little Work was begun under St. Henry and finished three years later, while Conrad the Salian was ruling as emperor, as Arnolf testifies. Yet because the same Arnolf joined to Conrad ruling as emperor his son Henry as reigning — whom Wipo, in the Life of the same Conrad, writes to have been crowned king of Germany first in the year 1028 at Easter — the aforesaid Le Cointe did not hesitate to pronounce that passage of Wipo corrupt, and believed that Henry obtained the royal crown in the same year in which his father Conrad had received the imperial crown at Rome. Nevertheless it is not necessary on this account to call this passage of Wipo corrupt, since Arnolf could have spoken thus, with less proper phrasing, of Henry, who had already from the year 1026 been designated king by his father before the latter set out for Rome.

[10] and finished it about the year 1027; For, as the aforesaid Wipo has it, in the year of the Incarnation of Christ 1026 King Conrad, by the counsel and petition of the princes of the realm, designated his son Henry, a boy, as king after himself, and commended him to the guardianship of Bruno, bishop of the church of Augsburg; and diligently setting ambushes against his aforesaid enemies by means of his son and the rest of his faithful men, he himself began to make for Italy with a numerous army. However that may be, it is of little concern to us here, and this one thing suffices, that that Life was finished in the aforesaid year 1027, or at any rate about that year. Burchard, at whose coming Arnolf, cited at no. 8, says that he received it, was not set over the monastery of St. Emmeram until about the end of July of the year 1028, according to the reckonings of Christoph Hoffmann, a monk of that convent, in the Catalogue of the abbots of that place, drawn up in the year 1531 and published in the year 1748 by the present most exalted prince-abbot of the aforesaid monastery, Johann Baptist Kraus, in the Library of his abbey, part 2, at the end. Wherefore, if Arnolf by the coming of Burchard meant, as is likely, the abbacy obtained by him (for he was called from another monastery to the prelacy of St. Emmeram), the Life written by Meginfred would not have reached Arnolf until that year; but then Meginfred would have to be said to have spent not merely three years but four, contrary to what Arnolf asserts, whose authority is far to be preferred to Hoffmann's.

[11] Concerning Meginfred it can further be asked whether he is the same as the monk and master of the schools of Fulda of the same name, this Meginfred is to be distinguished from his namesake whom Johannes Trithemius greatly praises in the Chronicle of Hirsau, where, after recounting various little works of the same, among which the Life of St. Emmeram does not occur, he adds: He composed besides many other things, which have not come to my hands. That this man is the same as the one of Magdeburg was suspected by Heinrich Canisius in volume 2 of the Ancient Readings, in the preliminary annotations, observing that it could have happened that Meginfred was taken from Fulda, where he presided over the schools, to Magdeburg for a like provostship or mastership. The same opinion is held by Gerard John Vossius, book 2 on the Latin Historians, by Antonio Possevino in the Sacred Apparatus, volume 2, by Casimir Oudin and others, who all ascribe the Life of St. Emmeram to Meginfred of Fulda. But this judgment cannot be reconciled with the statements of Arnolf and Trithemius. The aforesaid Trithemius, at the year of Christ 986, and the fourth of Lupold, abbot of Hirsau, says this: In the year noted above died Poppo, monk and scholastic of the aforementioned convent of St. Boniface of Fulda… After whom Meginfred, a monk of the same convent, undertook the government of the schools, teaching the younger monks with great zeal for twenty-four years, etc.

[12] Then at the year of Christ 1010 he writes again concerning the same Meginfred: who was set over the schools of Fulda. In the year noted above, on the 16th day of the month of July, died Meginfred, monk and scholastic of the convent of St. Boniface of Fulda, a man most learned in every kind of writing, of whose genius, erudition, and lucubrations mention was made at the fourth year of Abbot Lupold. Meginfred therefore, praised by Trithemius, presided over the schools of Fulda from the year 986 until the 16th of July of the year 1010, on which he died; and so he could not have been the same man who, as is clear from Arnolf, governed the schools of Magdeburg, first while St. Henry was emperor and afterwards under Conrad, and finished at last about the year 1027 the Life of St. Emmeram begun in the year 1024. Two Meginfreds therefore must be admitted in the eleventh century, of whom one governed the schools of Fulda, the other those of Magdeburg — or else an error in Trithemius's reckonings must here be pointed out. Further, to return to the Life of St. Emmeram, Meginfred of Magdeburg in emending it followed Cirinus or Aribo in such a way that, after the miracles by which the places of the martyrdom and death of the holy Martyr are said to have been made illustrious, he passed over the rest, which in our division of the Life are read from no. 34 to the end of the whole Life, concerning the second translation of the body and other wonderful things.

[13] This little Work of Meginfred was first published from manuscripts by Heinrich Canisius in volume 2 of the Ancient Readings; we shall publish this Life, collated from the edition of Canisius but using a faulty codex, he set down in the first place the Preface of the book on the memory of Blessed E. and of his lovers, and attributed it to Meginfred, although it belongs to Arnolf of Vohburg and pertains to book 2 on the Miracles. Nor did he merely refer it to a place and an author not its own, but he also foully sewed on a strange patch, dislocating it. For after those words on page 3 of the Canisian edition, But perhaps someone says: What is that to you? there ought to be subjoined what is to be read in the same volume in book 1 on the Miracles, chapter 17, page 66: For praise is not comely in the mouth of a sinner, and the rest, to the end of the same book 1. On the contrary, at the same page 66, where after those words, Nor by the craft of anyone, a gap appears to be fitted in, there ought to be replaced what follows in the same Preface on pages 3 and 4 to the very end, beginning from those words: He was able, by the office of euphony, down to the day and hour, etc. Basnage, who reprinted the Ancient Readings of the same, followed Canisius in his straying.

[14] we shall publish more correctly, with Arnolf's autograph. But this error was taught me by the very reverend father Frobenius Forster, Prior of the abbey of St. Emmeram at Regensburg, who, among other things pertaining to that holy Martyr, procured this emendation from the very autograph codex, as he asserts, of Arnolf of Vohburg, and transmitted it to us through father Anton Luidl, a priest of our Society, with several other passages added also in which the Canisian edition differs. Without doubt it is the same codex which the most exalted Johann Baptist Kraus, abbot of the same monastery, likewise mentions as written by Arnolf's own hand, on page LVI and following, in the Preface to the Dissertation on the Translation of the body of St. Dionysius the Areopagite, published in print in the year 1750. In the same place he adds that verses and certain monograms were prefixed to the dedicatory letter by the same Arnolf, all of which he exhibits engraved in copper in the same little Work in specimen XIII. It is not worth my while to go to the expense of having the same likewise engraved in copper; the verses, however, though these too are of no great moment, I shall prefix to the Life written by Meginfred, passing over several signs and monograms engraved, as I said, in copper.

[15] Arnolf wrote two books We have said above that Meginfred did not recount all the things which he had read in Aribo. This defect Arnolf himself supplied, who polished also with his own style the miracles omitted by him, and added many other more recent ones, which he embraced in two books. Of the first of these he makes mention thus in the Letter to Abbot Burchard: For the rest, what presses on requires the conclusion of a letter, in which I do not wish you to be ignorant that the ancient writer of this Work (Aribo) ends his book at that point which, in the volume on the Miracles of the most blessed Martyr, has been given as the fourth chapter, this and the three preceding ones having been set forth more distinctly by my diligence. But what follows, I have added with humble zeal — to be defended by your authority against rivals — with only one order set in out of its due place because of the likeness of the matter, for the memory of myself and of those who along with me in the monastery were able to be mindful of the signs wrought on account of Christ's Martyr. One year later, when Udalric had already succeeded Abbot Burchard on his death, he finished book 2, which he indicated in the Preface in these words: After that little book on the Miracles which I had written last year, various occupations scarcely permitting this to be done, I now offer this book in the form of a dialogue in place of goats' hair.

[16] on the miracles of St. Emmeram That the same was published under Abbot Udalric, the successor of Burchard, he declares in the same book 2, when, enumerating the abbots of his monastery, he writes this: He (Hartwig), voluntarily abandoning the presidency of the convent, left the abbacy to be governed by the lord Burchard. On his death, the divine providence, as we hope, destined for our necessities a man venerable and equally lovable, namely the lord Udalric, previously adorned with manifold probity in the canonical life, but now regularly set also over this monastic congregation. From these things we understand, after a fashion, the time at which each book was written. For Burchard, according to the reckonings of the above-praised catalogue of the abbots of St. Emmeram at Regensburg, seems to have died about Easter of the year 1035, and therefore, if that catalogue is accurate, the first book on the Miracles must be said to have been brought to light in the year 1034 or 1035, and the second in one or other of the years following. The first book, as it stands in Canisius, Arnolf divided after the Preface into seventeen chapters, which I shall reprint from the same edition, with the division of chapters altered, however, after our custom, and with those few things corrected which I have noted above to be read otherwise in the old, and perhaps autograph, Regensburg codex of Arnolf. The second book he wrote in the manner of a dialogue, in which he himself, taking the name of Collectitius, converses with a friendly companion whom he calls Ammonitius. What he proposed to himself in this little Work, he set forth in the Preface in the words which I subjoin.

[17] This book, he says, I now offer in the form of a dialogue, in which it has seemed to me worth the trouble to make memorial of illustrious men, and on his lovers, the first of which we shall give entire, namely of Wolfgang, bishop of Regensburg, and of the excellent abbot Ramwald, who adorned the church of this see with manifold probity. The argument of the same book he sets forth again at the beginning of the Dialogue through Ammonitius, who converses with him, in these words: Where is the Dialogue,

which you vowed that you would write in the name of the Lord concerning the miracles of Blessed Emmeram, and concerning the government of that monastery?… Therefore without further postponement take up the Dialogue, and, as you proposed, weave into the praises of the Martyr the memory of the confessors of Christ; and mix with this also whatever your mind shall rightly or opportunely dictate to you, or reason shall persuade you to write. He proposed to himself, therefore, to write in this second book not the miracles of St. Emmeram alone, but other things far different as well; and this in fact he so carried out that by far the lesser part of that book regards the holy Martyr, but the greatest part regards St. Wolfgang and Ramwald and the other bishops of Regensburg and the abbots of the monastery of St. Emmeram, and other wonderful things by no means belonging here, with which besides he interpolated various questions that contribute no more to our purpose.

[18] Lest therefore I wander beyond the olive-trees, I shall reprint from him only those things from the other we shall recount a few. Other things written by Arnolf which pertain to St. Emmeram. Others have partly been given already in our Work at the 17th day of June, on which St. Ramwald or Ramuold, abbot of the monastery of St. Emmeram at Regensburg, is announced in several Martyrologies; and partly they will be able to be of use at the 31st day of October, on which St. Wolfgang is inscribed in the Roman Martyrology. For the rest, Arnolf of Vohburg everywhere shows himself pious, sincere, and learned, but nevertheless sometimes more credulous than is fair; and — what also often happens in other writers of this kind — he recounted before the rest those miracles by which the harassers of his monastery are said to have been punished or restrained. He was moreover moved by a singular devotion toward St. Emmeram, out of which he also composed a certain Office of the same Saint, which Anastasius, bishop of Kalocsa in Hungary, as we said above at no. 7, gave to his monks to be sung. For thus Arnolf goes on in the Letter to Burchard after the words given at the same no. 7: Remaining with him (Anastasius) six weeks, I composed for the memory of the most holy Patron a number of antiphons with responsories, relying not so much on my talent as on a mind devoted to the praises of the Martyr.

[19] These the aforesaid bishop caused his monks and clerics to learn, and to celebrate publicly in church on his birthday: and by others concerning the same Saint according to what is written, Let old things depart from your mouth; laying aside the old chant of him, which our men sing rather from the usage of antiquity than by any daring of authority. It is likely that this is the very Office which that most courteous man and very reverend father Frobenius Forster, Prior of the monastery of St. Emmeram at Regensburg, transmitted to us, transcribed from the codex which he himself judges to be Arnolf's autograph, and which the most exalted abbot of the same monastery likewise affirms, in part 2 of the Library, page 85, to have been written in the eleventh century under Abbot Burchard. Of this Office more hereafter, where we shall treat of the Saint's posthumous glory. A Homily also, On the eight beatitudes and on St. Emmeram, bishop and martyr, Bernard Pez published from an ancient manuscript codex of the aforesaid monastery under the name of the same Arnolf, in volume 4 of the Thesaurus of Anecdota, part 2, column 29 and following. I should not, however, dare to ascribe this Sermon with certainty to Arnolf, since he was not an abbot, and at the end of the Sermon these little verses are read:

Abbot Arnolt treats the word which he had spoken as one,

Giving freely as reward a single coin to the eight blessed.

Hence the often-praised most exalted abbot Johann Baptist, in the Library, page 88, recounts that sermon under the name of Abbot Arnold; but who he was is unknown to me.

[20] partly published, partly to be published. There also exists in the aforesaid Pez, column 23 and following, a Treatise of Constans by race, a venerable priest, on the passion and glory of Blessed Emmeram the martyr, from a codex of the same abbey, which Pez says was written on parchment about the twelfth century, and the often-praised most exalted abbot, in the Library, page 88, in the eleventh. The unknown author of this Treatise the same Pez, in his preliminary Dissertation, suspects to have been the same as Constantine, who in Wiguleus Hund, volume 1 of the Metropolis of Salzburg, page 188, is said to have governed the bishopric of Regensburg between Simpert and Adalwin, in the eighth century already decrepit, but is not numbered by Arnolf among the prelates of the same see. He suspects, I say, that that Constantine is the author of that Treatise, whether he was in fact bishop of Regensburg, or curator of the same bishopric for a time, or perhaps only a chorepiscopus. The reasons why he thinks so may be read in him; but whoever that writer was, he in that Treatise — which is a not inelegant sermon, delivered or to be delivered on the festive day of St. Emmeram — in narrating the deeds of the holy Martyr, which he touches on oratorically, does not disagree with Cirinus or Aribo, as will appear in the course of this Commentary. Besides the writers already named, Matthäus Rader enumerates several other more recent ones, and adds: There is scarcely one among the individual Heavenly Ones of the Boii who has more heralds of his virtues than this most valiant Emmeram, most deservedly to be celebrated by the writings of all. Of these writers we shall praise several in the course of our work.

§ II. The Saint's fatherland, the city of Poitiers in Aquitaine; the seat of his bishopric not at Poitiers, but elsewhere, in an uncertain city of Gaul.

[ ] The Saint was born at Poitiers in Aquitaine, The fatherland of St. Emmeram Cirinus or Aribo set forth thus in the Life to be published, no. 1: In the parts of the aforesaid Aquitaine an ancient city is known to be situated, Poitiers by name, from which sprang a boy, Hemmeram by name. In agreement with Aribo, Meginfred in the Life, no. 1: There is in the parts of Aquitaine, he says, a city most famous for the titles of illustrious men, by name Poitiers, in which Blessed Emmeram was nurtured in the bosom of Christian parents. Now Poitiers — today called by the natives Poitiers — is an ancient city of Gaul in Aquitania Secunda, situated on the river Clain, the capital of the province of Poitou, and episcopal under the archbishop of Bordeaux. That this city fell to St. Emmeram as his birthplace, all more recent writers agree after the two biographers praised — not the French only, such as Le Cointe, Pagi, Baillet and others, but the Germans also, such as Marcus Welser, Matthäus Rader, Andreas Brunner, Johann Adlzreiter, and others whom there is no need to name. One only, so far as I at least have seen, namely Johannes Aventinus, in book 3 of the Annals of the Boii, placed the city of Pictavia, in which our holy Martyr was born, in Noricum.

[22] The divine Haimeran, he says in the place cited, took his origin from Pictavia, a city of the Norici, not at Poetovio among the Norici, of which Jerome makes mention; which, once a distinguished colony of the Romans, was then a municipality of Bavaria, but has now fallen into farmsteads. By the Pictavia of the Norici Aventinus doubtless meant to designate Petovio or Poetovio, which is read to have been called also by other names Petavio and Petobio, and is ascribed by some to Noricum, by others to Upper Pannonia, as Christoph Cellarius testifies in the Description of the Ancient World, book 2, chapters 7 and 8; where you will also find that it is believed to be the present Pettau, a city in Styria situated on the river Drave. But from the whole context of Aribo it is clearer than light that the city Pictavis, the fatherland of St. Emmeram, is to be sought nowhere but in Gaul. For, to pass over other things, the biographer expressly placed it, in the words related above, in the parts of Aquitaine. And then, describing the holy Bishop's journey from his fatherland to the Avars in Pannonia, he says thus at no. 3: Having crossed the river Loire, he pursued his journey through the parts of the Gauls, sowing the seeds of faith, until he should penetrate to the head of Germany, that is, to the streams of the Rhine. Having now left these parts behind, he entered Germany; and since he did not know the language, he went forward through a certain interpreter, a religious priest, Vitalis by name, planting excellently by God's help to the increase of his hearers.

[23] Again at no. 4, after some things, he pursues the remainder of the journey in these words: as Aventinus dreamed; He began to enter Germany of the South, and came to the streams of the river Danube in the parts of the Bavarians; and following its streams, he arrived at the city of Radasbona. Finally at no. 6 he brings in the Saint, when asked by Theodo, duke of the Boii, to remain in his dominion, answering that he had gone out for this … from the borders of the Gauls, that he might convert the peoples of the Huns, who know not the God of heaven. All these things show so clearly that the fatherland of St. Emmeram, the city of Poitiers, was situated in the present province of Poitou in Gaul, called by the natives le Poitou, and that the holy Bishop came from that same province to Regensburg, that Aventinus must be said to have been blind in the midday light when he asserted that he was born in Noricum. Hence I for my part believe that this error crept upon him out of an excessive affection for his own Germany; for he wished St. Corbinian also, the apostle and first bishop of the people of Freising, to have been born in the Tyrol, whereas it was established from the same Aribo that he was born in Brie, a province of France, and came thence into Bavaria, as was proved at length in the preliminary Commentary on the Life of the same Saint, §2, at the 8th day of September. Yet there Aventinus had others as his guides in error; here he has none, so far at least as I know.

[24] nor at Toulouse, of noble Christian parents, No more is the writer of the Hagenau Usuard codex to be listened to, in our Sollier among the Auctaria of Usuard, who affirms that St. Emmeram was born in Aquitaine indeed, yet not at Poitiers but at Toulouse; saying, He had been born of Aquitaine, of the city of Toulouse. Now although Toulouse was situated on the borders of Aquitaine, it nevertheless belonged to Gallia Narbonensis, and is the capital of present-day Languedoc. Aimoin, however, and Hugh, in Hadrian de Valois's Description of the Gauls, page 620, numbered the same among the cities of Aquitaine. But, as I said, that Hagenau writer is not to be listened to, who can in no way be compared, either in antiquity or in the other circumstances, with Aribo and Meginfred, who expressly assert Poitiers in Aquitaine to be the fatherland of St. Emmeram. Concerning the Saint's parents Aribo handed down nothing particular, except that he intimated that they were both noble in condition and abounding in wealth, when he says that he forsook immense substance and throngs of noble kinsfolk. That they were Christians the whole text of Aribo makes plain, and Meginfred expressly writes it in the words recited at no. 21.

[25] not of Jews, as these have fabled. The Jews, however, when they saw the body of the holy Martyr shining with miracles, did not blush to assert that he was a follower of their own obstinacy, and to adorn this fiction with another fable. Thus we learn from Andreas Brunner, part 1 of the Bavarian Annals, book 5, no. 5, where, citing Laurentius Hochwart in the catalogue of the bishops of Regensburg, book 1, chapter 6, he writes this: Thereafter he (the holy Martyr) wrought from his tomb wonders so many and so great, that the Hebrews, the most bitter enemies of our religion, thought they must labor to persuade the people that Emmeram had been a Sabbatarian, with a lying color sought from his name. For he was called Amram, they said, and was of the same name as Moses' father, and that name was by a slight twist wrested into Emmeram. Those triflers added that other equally frivolous thing: that when the body was being carried up the Danube to Regensburg,

there was almost no weight to the vessel; and that this came about by the benefit of the most sweet burden of the Mosaic Law, which had been carried along together with the body. That codex, they said, was then kept by men of their own nation, the Christians being taken up merely with venerating the body. The fable, as it has been related by me, Laurentius Hochwart took down from the mouth of the Jews and committed to writing. Thus far Brunner: let us return to Aribo.

[26] That the Saint was bishop of the church of Poitiers He expressly affirms that he was a bishop, nor is this called into doubt by anyone; but in what city his see was, the opinion of all is not the same. Aribo himself gave occasion for the dispute when he says at no. 1 of the Life: In the parts of the aforesaid Aquitaine an ancient city is known to be situated, Poitiers by name, from which sprang a boy, Hemmeram by name, who from his boyhood began to despise the world and to trample its glory as though it were refuse, and to form himself to the sacred study of liberal letters, in such measure indeed that, by the inspiration of the Judge on high, he deserved to ascend to the highest honor of the pontificate. Then, after he had commemorated his outstanding virtues and holy labors in his bishopric, he subjoined at no. 3 concerning his setting out from Gaul to the Avars of Pannonia: Having therefore left his home and immense substance, forsaking the throngs of so many noble kinsfolk, and appointing another bishop IN THE SEE OF THE CITY ALREADY NAMED, imitating the example of the patriarch Abraham, who is bidden by a divine voice to go out from his land and from his father's house and from his kindred, … he pursued his journey, etc.

[27] If we had to stand by the words of the biographer alone, it could not be doubted Aribo expressly handed down, and there agree with him that St. Emmeram was bishop of the city of Poitiers in Aquitaine. For Aribo says that he, when about to set out for Pannonia, appointed another bishop in the see of the City already named, that is, in his own place. He was therefore bishop of some city which he had named before; but he had named none except Poitiers, and so this was the city already named, whose bishopric he had thus far held, and in whose see, when about to go forward to the Avars, he took care that another bishop should be substituted for himself. Plainly consonant with these things is that, on departing from his episcopal city, he is said, after the example of Abraham, to have gone out from his land and from his father's house and from his kindred, and, setting out thence, to have entered on his journey after crossing the river Loire. Consonant likewise is the epitaph of the same Saint, which Andrew, a priest of Regensburg, a writer of the fifteenth century, recited in the general Chronicle published in Bernard Pez, volume 4 of the Thesaurus of Anecdota, at the year of Christ 642; and Vitus Arenpekh, who flourished in the same century, in the Chronicle of Bavaria in the aforesaid Pez, volume 3, with some discrepancy of words. The same is recounted more correctly by the most exalted and most reverend Johann Baptist Kraus, abbot at St. Emmeram, in the Ratisbona monastica, formerly published by Coelestin, abbot of the same place, and enlarged by him and printed in the year 1752, which we shall often cite in the deeds and miracles of St. Emmeram.

[28] He therefore sets it forth there, on page 40 in the Appendix, thus: the epitaph of the Saint himself, Arnolf, Meginfred, Emmeram, bishop of Poitiers, came into Bavaria preaching the word of God, and there in Helfendorf suffered for Christ in the year 652, and was first buried here. Now this epitaph is cut in the stone upon which the statue of the same Saint is seen to be set, at his old tomb in the chapel of St. George. Of its antiquity we shall treat below. Nor did Arnolf of Vohburg interpret the biographer's words otherwise than of the bishopric of Poitiers; who, in his ecclesiastical Office of the Saint — a copy of which, from his autograph codex, was communicated to us, as we said above — set down for our purpose, in the second Responsory of the first Nocturn, the following: Made a man by ripeness of character and the passage of time, Emmeram, the minister of the divine will, received the pontifical chair at Poitiers. Meginfred does not speak so clearly, yet neither does he contradict Aribo. Nay rather, since he has made mention of no other city than Poitiers, in which he says that he was nourished in the bosom of his parents and handed over to the schools, and advanced so far in virtue and letters that the eyes of all marked him and the affections of all loved him, what he added must not be understood of the inhabitants of any other city either, when he says: Conspicuous with these ornaments, the Man of God, ascending through the ecclesiastical grades, earned after love also reverence, until, by the Lord's disposing and with the consent of all, being a guardian of morals and an example of life, he is ordained bishop.

[29] and other more recent writers, though others gainsay it, The bishopric of Poitiers in Gaul was likewise ascribed to him by the chroniclers praised above, Andrew the priest of Regensburg and Vitus Arenpekh, and by many other more recent writers, among whom Hieronymus Ziegler, professor of the academy of Ingolstadt, cited in the brothers of Sainte-Marthe, volume 3 of Gallia Christiana, page 874, believed that he sat in it in the year 642. The same writers of Gallia Christiana, and he who continued their Work, Denis of Sainte-Marthe, placed St. Emmeram in the catalogue of the bishops of that see between John I and Dido. The affirmative opinion Baillet also embraced in his Life of the Saint. On the contrary, the name of Emmeram occurs in none of the catalogues of the prelates of Poitiers which Demochares in the Work on the Sacrifice of the Mass, Jean Besly on the bishops of that city, Jean Bouchet in the Annals of Aquitaine, and Claude Robert in his Gallia Christiana have published. That same chair Le Cointe in the Annals at the year of Christ 649, and Pagi in the Critique of Baronius at the year 652, altogether denied him; and Jacques Longueval, agreeing with them in volume 4 of the History of the Gallican Church, page 34, acknowledges that the see of his bishopric is unknown.

[30] and prove that John, the first of that name, And indeed there is no lack of an argument to be set against the authority of Aribo and of the rest who have followed him, as I now undertake to prove. St. Emmeram, according to the common opinion of writers and according to his own epitaph related above, underwent martyrdom in the year of Christ 652, after he had cultivated the Boii for three years, as Aribo has it in the Life at no. 7; and the day of that martyrdom is referred by all to the 22nd of September. He had therefore come into Bavaria in the year of Christ 649, and in that same year, or the one next preceding, he had given up his bishopric that he might set out for Pannonia for the sake of preaching; for it is not likely that he, who was hastening to convert the Avars of Pannonia, spent more time in accomplishing his journey from Aquitaine to Regensburg. It must therefore be investigated whether about the years just cited he could have sat in the bishopric of Poitiers. In the year 625 that see was held by John I of that name, who, as Flodoard testifies in book 2 of the History of Reims, chapter 5, was present at the first council of Reims — more probably held under Sonnatius in that year — as bishop of Poitiers, as Le Cointe observed.

[31] and thereafter Dido, That Dido succeeded this John while Clothar II, king of the Franks, was still living, who died in the year 628, the same Le Cointe shows from Ursinus in the Life of St. Leodegar, bishop of Autun and martyr, in which, in Mabillon's Acts of the Saints of his Order, Century 2, one reads thus: Blessed Leodegar, sprung of a lofty and most noble stock of the Franks, was from the infancy of his earliest age handed over by his parents in the palace to Clothar, king of the Franks; and by that same king, not long after, he was given to Dido, prelate of the city of Poitiers, his own maternal uncle, to be steeped in the studies of letters. Him the same prelate handed over to a certain priest of God, a most learned man, to be instructed; who taught him for very many years with great care, and when he was taught, gave him back to the pontiff; and having received him, (Dido) kept him with himself in his own chambers \ under the guardianship of discipline.* That by Hlotharius or Clothar the second of that name is designated, not the third, is manifest from the same Ursinus, who, expressly distinguishing the two, affirms that St. Leodegar was brought as a boy to the court of the former, but was promoted to the bishopric of Autun by the latter, whom he calls the Younger, while he was reigning with Balthild, or Bathild, his mother.

[32] This same thing is also clear from the time of the death of that Clothar, in the chair of Poitiers of which Ursinus says in the same place: And when he (St. Leodegar) had strenuously governed it (the church of Autun) for ten years, at that same time King Clothar, who had made him bishop, died. Now since Clothar III reigned only fourteen, or at most sixteen, years, it is clear that this man could not but have been other than that Clothar who had received St. Leodegar into his palace from the infancy of his earliest age and had given him to Dido to be instructed. According to Ursinus, therefore, Dido was already sitting in the chair of Poitiers before the death of Clothar II, that is, in the year of Christ 628, to which that death is fastened. Moreover this Ursinus, whom the writers of the Literary History of France, volume 3, pages 631 and 654, suspect to have been Prior, or perhaps even abbot, of the monastery of Ligugé near Poitiers, was a contemporary of St. Leodegar, and wrote his Life at the request of Ansoald, Dido's next successor in the bishopric. The same Ansoald calls St. Leodegar his kinsman in another Life of the same Saint, written by an anonymous contemporary and published in the first place in the aforesaid Mabillon. He could therefore have had the affairs both of St. Leodegar and of Dido, his immediate predecessor, thoroughly known, and have informed Ursinus about them, if ever he had strayed from the truth.

[33] But as it is established from this writer that Dido was already bishop of Poitiers before the death of Clothar II, that is, in the year of Christ 628, sat as bishop through that whole time, so we have it from elsewhere that the same man survived in the same chair after the middle of the seventh century. To prove this, Le Cointe first cites the contemporary author of the Life of St. Bonitus, bishop of Clermont, saying, in Bolland, in the margin, at the 15th of January. The words which he brings forward are these: When King Sigebert had died, Grimoald the Mayor of the Palace, by the counsel of Dido bishop of Poitiers — who was the maternal uncle of the holy martyr Leodegar — tonsured as a cleric Dagobert his son, who had been commended to his loyalty, that he himself might get possession of the kingdom of the Austrasians; and by the hands of that same Dido he sent the guiltless little boy into Ireland in irrevocable exile. But these or the like are not read in the aforesaid Life of St. Bonitus published by Bolland, nor in that which Surius and Mabillon have published. But they are read in the Life of St. Sigebert, king of Austrasia, in Du Chesne, volume 1 of the writers of France, whose author Henschen judged to have been Sigebert of Gembloux, in the preliminary Commentary on the same holy king at the 1st day of February, §6. But Sigebert of Gembloux flourished in the twelfth century and the beginning of the following, and is therefore much younger than St. Bonitus, who met his day in the eighth century.

[34] However that may be, other ancient writers relate the same or like things about Dido. in which St. Emmeram is said to have held the same. The Anonymous author in the Deeds of the Kings of the Franks, chapter 43, in the cited Le Cointe, handed down this very thing thus: When King Sigebert had died, Grimoald the Mayor of the Palace shore his little son, by name Dagobert, and through Dido,

bishop of the city of Poitiers, sending him into Ireland to live as a pilgrim, established his own son in the kingdom. The ancient writer of the little book on the Mayors of the royal Palace agrees, in the aforesaid collection of Du Chesne, volume 2, page 1, where he says: He (Grimoald) sent the son of Sigebert, by name Dagobert, tonsured, under guard to Dodo, bishop of Poitiers. Finally, other ancient writers agree also, whom Henschen cites in the Dissertation on the three Dagoberts, book 2, chapter 1, so that it cannot be doubted that Dido presided over the church of Poitiers until after the death of Sigebert. Now Sigebert's death is referred by Henschen, in the Exegesis before volume 3 of April, to the year of Christ 658; by Hadrian de Valois to 650; by Le Cointe to 654; by Mabillon to 655; and finally by Pagi to 656.

[35] and must be said to have abdicated From what has been said thus far the following argument is drawn. If in the year of Christ 625 John presided over the church of Poitiers, and Dido, succeeding him before the death of Clothar II, which falls in the year 628, governed the same beyond the middle of that seventh century, then St. Emmeram could not have sat in it, who, from what has been said above, must be said to have bidden farewell to his bishopric in Gaul about the year 649 or 648. I do not see what can be answered to this, unless someone should wish to interpret Ursinus in such a way that he called Dido bishop of Poitiers prematurely, at the time when he received St. Leodegar as a boy from King Clothar II to be instructed, because he was afterwards raised to that see. But this interpretation is violent, and is improbable both from the context of Ursinus himself and from the other biographer of St. Leodegar, whom we said Mabillon published in the first place; for by his testimony also the Saint was strenuously nourished by Dido his maternal uncle, bishop of the city of Poitiers, who beyond his neighbors was filled with a distinguished abundance of prudence and with the resources of riches. Besides, according to Ursinus St. Leodegar, when he was almost twenty years old, was ordained deacon by the same Dido. Now it does not seem to be doubted that he counted at least seven years when he was handed over from the court of Clothar II to Dido his maternal uncle; and since this could not have happened later than the year 628, neither could the holy boy have been born later than about the year 621, nor be ordained deacon much after the year 641. But then Dido was certainly already presiding over the church of Poitiers, since it was he who initiated him in that sacred Order.

[36] it would have to be said. Nevertheless in the same Life, published by Du Chesne in volume 1, page 617 and the following, in place of those words when he was almost twenty years old there is read within twenty years; which words Le Cointe preferred to interpret of the Saint's stay with Dido rather than of his age, and according to his own reckonings determined that he was ordained deacon about the year 645, warning at the same time that this must be referred to the year 635 if the aforesaid number of years is to be understood of St. Leodegar's age. These matters will come to be discussed at the 2nd of October, on which he is venerated; but although you interpret Ursinus with Le Cointe, even so Dido must be said to have been bishop of Poitiers before St. Emmeram renounced his bishopric, and therefore the latter presided over a church other than that of Poitiers. It remains, then, that we should answer the arguments which we brought forward above for the opposite opinion, and consider which is rather to be stood by.

[37] An answer is given to the arguments Le Cointe, at the year of Christ 649, no. 26, judged that those words of Cirinus or Aribo, "appointing another bishop in the see of the city already named," are by no means to be referred to the city of Poitiers, which Cirinus named above, but to the see of the city whose bishopric Emmeram was administering, whatever that was. I confess that thus every difficulty is shaken off; but since, by Le Cointe's own testimony, he named no city above except Poitiers, with what appearance of truth shall we refer those words in the see of the city already named to another? Nor is it likely that the name of the other city in which the holy Bishop sat has fallen out of Aribo's little Work in our times, since neither Meginfred nor Arnolf of Vohburg found it in their exemplars, as is certain from what has been said above. I prefer therefore to acknowledge an error of Aribo here, to be corrected from Ursinus, whose authority is much stronger in time, place, and circumstances. For Aribo wrote his Life at Freising more than a hundred and twelve years after the martyrdom of St. Emmeram, which he had undergone in Bavaria as a newcomer after a short stay of three years — Freising being separated by a vast space of country from Poitiers. Ursinus on the contrary was a contemporary of St. Leodegar and Dido, and wrote most probably in the diocese of Poitiers at the bidding of Ansoald, Dido's next successor in the bishopric of Poitiers and perhaps a kinsman of St. Leodegar himself. See what was said above at no. 32.

[38] Much less likely, therefore, is it that Ursinus erred in the affairs of that same St. Leodegar and of Dido and in the time of the latter's bishopric, drawn from the biographers and from the Saint's epitaph than that Aribo erred in assigning St. Emmeram's see, in which he had sat in Aquitaine a full century before. The Saint's fatherland of Poitiers could have given occasion to the error, since, having learned that he was born there, he may have supposed that he had also held the bishopric there. For the rest, Arnolf of Vohburg and Meginfred, Aribo's interpreter, and other more recent writers who followed his opinion, can add no weight to it. As to the epitaph reported at no. 28, the aforesaid most exalted and most reverend abbot Johann Baptist Krauff candidly confesses that he does not dare to refer it to the time of the burial of the sacred body, but that nevertheless from the characters themselves and from the word Wawaria it seems to have been engraved some centuries ago. I gladly agree with his assertion; and so far as the first part is concerned, I do not doubt that that epitaph was cut only after the second translation of the Saint's body, which we shall see below to have taken place about the middle of the eighth century or some years before. For the holy Martyr was first buried at Aschheim, whence, being translated to Regensburg, he was entombed in the chapel of St. George. But since he lay there less honorably than his sanctity deserved, he was carried to a more honored tomb in the same church by Gaubald, who had been set over the church of Regensburg as bishop by St. Boniface, archprelate of Mainz.

[39] Therefore when in the above-praised epitaph the Saint is said to have been first entombed here, reported above this is not to be understood of his first burial of all (for that had been at Aschheim), but of his first tomb at Regensburg. Then, since he is said to have been first entombed there, it is sufficiently intimated that at the time when that epitaph was made he had already been translated to another place. Hence gather that it is nothing else than a memorial of the sacred body once deposited there and by then translated elsewhere; how long, however, after that second translation it was engraved, is plainly uncertain, save so far as it can be discerned from the characters, which I have not seen. The very reverend father Frobenius Forster, Prior of the same abbey, consulted by letter on this matter, answered that that epitaph seemed to him indeed to reach the age of five centuries, but not to exceed it, and that on the stone one reads, in place of Bavariam, Wabariam. If this is so, that inscription must be referred to about the thirteenth century, and will lose much of its authority. Le Cointe, at the year of Christ 652, no. 23, in order to accommodate the same to his own opinion, punctuates in this way: Emmerammus Pictaviensis, episcopus, prædicando Dei verbum, venit in Bavariam, etc.; that is, so that the word Pictaviensis may designate the Saint's fatherland, not his bishopric. But I fear that this interpretation may not seem to everyone as conformable to the mind of the epitaph's author as it seemed convenient to Le Cointe. To me, indeed, the authority of that epitaph is not, in this part, so great that it could be solidly set against the reasons alleged above against the Saint's bishopric of Poitiers. I proceed to another point.

[40] The brothers of Sainte-Marthe, in the catalogue of the bishops of Poitiers, cite two diplomas in order to adjudge that see to St. Emmeram, one of Charlemagne, and from the diplomas sought in favor of the bishopric of Poitiers. the other of Leo III, Roman Pontiff. In the first of these there is pronounced the free church of the most precious martyr of God and pontiff of Aquitaine, Emmeran; in the other it is said that in the same church the most illustrious martyr and bishop of Poitiers, Emmeram, rests in body. The first can make no trouble for us, who likewise acknowledge that he was a bishop in Aquitaine; but neither ought the other to delay us, since both those privileges are judged by learned critics to be among the spurious, or at the very least among the faulty and interpolated. Hence Denis of Sainte-Marthe, in volume 2 of the enlarged Gallia Christiana, column [ ] and the following, although he too makes St. Emmeram bishop of Poitiers, nevertheless preferred to keep deep silence about both those privileges. Further, that I may not be too long: as the see of Poitiers must be denied to St. Emmeram, so it seems certain that he obtained some other in Aquitaine. What that was, however, is plainly unexplored. Le Cointe may be consulted at the year of Christ 649, where at no. 35 and the following he recounts twenty-six bishoprics in the threefold Aquitaine in the age of St. Emmeram, and shows that in various of these there occurs empty room enough in which our holy Martyr may be placed.

[41] The verses of Wandalbert on the Saint. Against what has been said thus far concerning the fatherland or bishopric of St. Emmeram there can further be objected the metrical Martyrology of Wandalbert, as it was published first by d'Achery and then by Louis de la Barre in volume 2 of the Spicilegium. For in it, at the 22nd day of September, after St. Maurice, it is sung of him thus:

Emmeram accompanies him with the honor of a comrade,

Whom the distinguished nation of Britannia claims back by its voice.

Now Wandalbert does not seem to have wished to indicate by the latter verse anything else than that St. Emmeram was either born in Britannia or was a bishop there. But by Britannia is doubtless designated the Lesser or Armorican Brittany, which, since it adjoins the province of Poitou on the south, made it the easier that the Saint should have held a bishopric in it, or that one of the two writers — Aribo, that is, or Wandalbert — should be led into error on this matter. Perhaps too the word Britannia crept in for Pictavia, by the fault of a copyist, into that codex from which d'Achery excerpted those two verses. But neither is it altogether certain that these verses are truly Wandalbert's. For in the aforesaid most recent edition it is observed that both are absent from the Bigot codex, which d'Achery had used for his edition, as also from the royal codex which the last editor cites in the same place. Both are likewise wanting in two manuscript copies of our Museum, one of which is extant in the parchment codex ✠ Ms. 120 a, the other is noted as transcribed from an ancient Cusanus manuscript; and in both, after St. Maurice and his companions, there next follows:

The ninth Thecla holds, drenched with rosy blood.

However that may be, to me the authority of Aribo is much greater as regards the Saint's fatherland; but as to the bishopric, I do not wish to guess.

\ elsewhere: with his chamberlains*

§ III. The abdication of the bishopric and departure from his fatherland to preach to the Avars in Pannonia: his arrival at Regensburg, and the conversion of the Bavarians undertaken.

[ ] Renouncing his bishopric, he seeks Pannonia, While the holy Bishop was most abundantly feeding his flock by words and by example, an apostolic ardor came upon him of preaching Christ to the Avars in Pannonia. Let us hear Aribo: But while (he says at no. 3) the most reverend man Emmeram the bishop was strong with so many vigors, a report reached him that in certain parts of Europe the people of Pannonia, the whole realms of the Avars, their eyes blinded to the light of truth, which is Christ, were above all enslaved to idols. Whereupon the Servant of God, being greatly saddened and touched inwardly with grief, began to meditate within himself to come thither, that he might preach Christ there. Concerning the Avars, or Huns, who called themselves Avari or Avares, and are therefore called by Aribo now Avars, now Huns, and by others also Hunno-Avars, Franciscus Foris Otrokocsi treats at length in the Hungarian Origins, book 1, chapter 5; and concerning them the preliminary Commentary on the Life of St. Stephen, king of the Hungarians, at the 2nd day of September, §3, may also be consulted. It will suffice here to have noted that they advanced from Asiatic Scythia toward Dacia as far as the Danube, and fixed their seat in Pannonia, and held it until the end of the eighth century, when by Charlemagne they were visited with an immense slaughter, conquered, and almost destroyed.

[43] Their arrival Theophylact Simocatta and others referred to the reign of Justinian. that he might preach to the Hunno-Avars, That the boundary of the same, where they looked toward Bavaria, was the river Enns, Aribo indicated, when he said that it lay between the two peoples. Meginfred says the same, and Einhard agrees in the Annals concerning the deeds of Charlemagne, at the year 791, where, writing of Charles's expedition against the Avars, he says this: The journey having thus been begun, the first camp was pitched above the Enns; for that river, running midway between Bavaria and the borders of the Huns, was held to be the fixed limit of the two kingdoms. Now the Anesus, Anisus or Anassus, commonly the Enns, is a river of Germany, rising on the border of the territory of Salzburg, whence, going forward, it divides Upper Styria from Upper Austria, and, flowing past the city of the same name in Austria, mingles with the Danube. Further, the idolatry which in St. Emmeram's age, that is, about the middle of the seventh century, the Avars also followed, they had not yet cast off at the close of the eighth century, when they were subjugated by Charlemagne. Yet it profited them to be thus subjugated, since under that religious king Christ was at last happily announced to those who survived the general slaughter, as we have it from Alcuin's seventh letter to the same Charles, given on this subject, whose words are recounted in the Commentary on St. Stephen praised above. To this barbarous nation, therefore, hostile of old to the Romans, and then also lately to the Franks in Bavaria, St. Emmeram set out to bring the sacred things of Christ, having dismissed the bishopric which he governed in Aquitaine; and after long journeys through Gaul and Germany he came to Regensburg.

[44] The author of the Treatise on the passion and glory of St. Emmeram, and might die for Christ. concerning whom consult no. 20 of this Commentary, ascribed this departure of the holy Bishop from his fatherland to a vehement desire of dying for Christ, and celebrated it in these words: In which most excellent kind of conquering, how glorious a dignity the blessed martyr Emmeram avails — whose day of passion or birth has today shone forth with joyful solemnity — if it is too little that it be approved by earthly advancements, let it be approved by the building up of heavenly virtues. Which shine forth to every faithful man the more abundantly in proportion as he has conceived from his heart the faith that burned in his breast, and has proved it by his work. For this man, promoted to the honor of the pontificate through the merits of all the grades, and a searcher of the laws of the Lord all day and all night, and kindled with that same most fervent fire of the Godhead of which we have spoken, sighed with all the desire of his mind for the palm of martyrdom, being led by Solomon's persuasion to emulation, to spend his flesh for the love of Christ; that he who had sat at a great table might himself also remember to prepare \ such things. For, admonished by the evangelical voice, "Greater love hath no man than that a man lay down his life for his friends," and wishing to repay this benefit to the Redeemer so far as in him lay, he was urged to this with an anxious surging of mind, and not without the contriving of great things. At length, when his native soil denied him the matter of suffering, he gathered his strength and went out, a worshiper of Truth, to seek the idolatrous enemy, imitating by this the example of the ancient patriarch, to whom it was commanded by a divine oracle: "Go out from thy land and from thy kindred, and come into the land which I shall show thee." Intent upon this course of the divine battle, the most powerful Warrior, restrained however by the heavenly governance, of necessity settled where he had by no means determined, nor did he go forward whither the longing for the crown was striving. By a dissimilar cause he obtained an equal honor of the martyrdom he thirsted for.* Thus far he, whom we shall hear below discoursing thereafter on the Saint's martyrdom itself.

[45] coming to Regensburg, The time of his most salutary arrival among the Boii Aribo indicated only through the prince who then presided over them, thus: He came to the streams of the river Danube in the parts of the Bavarians; and while he followed its streams, he arrived at the city of Radasbona, which, built of hewn stones, had grown into the citadel and metropolis of this nation, and which at that time the duke of the nation of the Bavarians, the eager man Theoto, was governing. In agreement with Aribo, Meginfred says in the Life at no. 5: Its monarchy Theodo, duke of the province, … then possessed. Now not one Theodo alone held the dukedom of the Boii, and some have counted more dukes of that name, others fewer. Arnolf of Vohburg, in book 1 on the Miracles of St. Emmeram, chapter 1, recounts two, under one of whom the arrival of the holy Bishop at Regensburg must have taken place. But in the times, he says, in which remedies were being prepared for so great a plague (the heresy creeping among the Boii), these dukes held rule: Dioto, namely, an illustrious man, whose sons had not succeeded him in the realm; likewise another Theodo, a strenuous and eager man, under whom the most illustrious confessor of Christ Rupert came with other servants to Salzburg, and there completed the course of the present life. Under whom St. Corbinian came to Freising. He therefore had two sons as successors in the realm, namely Diopert and Grimoald; after whom Hucbert furnished the dukedom to this nation.

[46] he is there detained by Duke Theodo I This Dioto is the same as the Theodo who, according to the more correct series of the dukes of the Boii, is held to be the first of that name. He is also the same who received St. Emmeram at Regensburg. For first indeed that Dioto is reckoned by Arnolf the first among the dukes in whose time remedies were prepared for rooting out the errors in Bavaria; and that this was done through St. Emmeram is manifest from his Life. Secondly, Arnolf asserts that the sons of that same Dioto did not succeed him in the realm or dukedom; which Aribo and Meginfred hand down not obscurely concerning the same Theodo who received St. Emmeram, when they write that Lantbert, the son of that Theodo and the barbarous murderer of the holy Bishop, was driven into exile and died, the divine vengeance pressing upon him, and that all his posterity were harried in a wonderful manner; nor have they anywhere made mention of any other son of that Theodo. The other Theodo, the second of that name, at the end of the seventh century summoned St. Rupert, then bishop of Worms, to Regensburg; and having tried in vain to keep with him St. Corbinian, who at the beginning of the eighth century was setting out for Rome, he honored him with many gifts. Finally, under his son Grimoald the aforesaid St. Corbinian, returning from Rome, fixed his episcopal chair at Freising, as we have shown at length in the preliminary Commentary on the Life of this Saint on the 8th day of September, in which also the studious reader will find more concerning the aforesaid Theodo II and his sons, the tetrarchs of Bavaria.

[47] But as the foregoing things are certain, so with the time of the dukedom of Theodo I there can very well be fitted the year of Christ 649, about the year 649, on account of the difficulty in which St. Emmeram is believed, by the common opinion of the annalists, to have been kindly received by that duke at Regensburg and at last detained, though not unwillingly. The cause of detaining him was, for the pious prince, the grave necessity of his own nation entangled in many errors; and when to this there was added the desolation of the borders of both peoples, and the perils of travelers, arising from the destructive wars between the Bavarians and the Huns or Avars, the holy Bishop at last suffered himself to be induced to spend upon the Bavarians the labor he had destined for these. Concerning the wars, and the havoc brought by them upon the borders of both nations, and the difficulty of crossing thence into Pannonia, Aribo says this in the Life at no. 5: For at that time discord arose between the Huns and the nation of the Bavarians, so that from the hands of the ravagers about the intervening river Enns the depopulated cities seemed almost deserted, so that the woodland might be understood to be given over to the increase of the beasts, since human frailty had no confidence to pass this way or that: for although a man had been bound by the bond of an oath by another, yet treachery was reckoned far greater than the kindness shown.

[48] Meginfred, setting forth Aribo's faulty period in fewer words, of passing over into Pannonia, and the state of Religion brings in Theodo denying that that journey could be undertaken at that time, namely on account of the discord and the long controversy of wars between himself and the Avars, the borders on either frontier being deserted, so that about the river Enns the cities and places, once most cultivated, bristled with such monstrous multitudes of beasts that no approach for crossing lay open to travelers. Further, what the state of religion in Bavaria then was, the aforesaid Aribo declared at no. 7 in the words which I subjoin. Its inhabitants, he says, being neophytes at that time, had not rooted idolatry out of themselves, because, like their fathers, they drank to themselves and to their sons the cup of Christ and of demons in common. In like manner Meginfred: Now the dwellers in the aforesaid city (Regensburg) and in the whole country were indeed illustrious in the affluence of worldly felicity, but, being newly brought to the faith, they were not yet rooting out the shrubs of their deluded antiquity, and ignorance fostered a custom that clung tenaciously. Concerning the time when the Christian faith was first received in Bavaria, writers are not agreed; yet it cannot be doubted that, while it was subject to Christian emperors, it had already admitted it, from which afterwards, perhaps through intercourse with the barbarians or their domination, it fell away and relapsed to idols.

[49] among the Bavarians, Certainly the Bavarians, afterwards reduced under the power of the Franks, tenacious of their old superstitions, could be recalled to Christian laws only with difficulty and little by little. So it is clear from the laws which Theodoric I, Childebert II, Clothar II, and Dagobert I, kings of the Franks, prescribed for them. These laws, published by Friedrich Lindenbrog, Le Cointe cites at the year of Christ 638, where he also recounts many of them from the same, regarding ecclesiastical matters and divine worship. For me it will suffice here to have recited their Preface from the aforesaid Le Cointe.

Theodoric, king of the Franks, when he was at Châlons, chose wise men who were learned in the ancient laws in his kingdom. And at his own dictation he ordered the law of the Franks and of the Alamans and of the Bavarians to be written, for each nation which was in his power, and according to its own custom. He added what was to be added, and cut away what was unforeseen and disordered, and what was according to the custom of the pagans he changed according to the law of the Christians. And whatever King Theodoric could not amend because of the most ancient custom of the pagans, King Clothar afterwards completed.

[50] who, tenacious of their old superstitions, All these things the most glorious king Dagobert renewed through the illustrious men Claudius, Chadus, Indomagus, and Agirulf, and changed all the old things of the laws for the better, and delivered them written to each nation, which remain to this day. This was decreed before the king and his princes, and before all the Christian people who dwell within the kingdom of the Merovingians. Thus far the Preface: but whoever shall wish to turn over these laws of the Bavarians will easily recognize that in the times of those kings, that is, in the sixth and seventh centuries, there were not a few Christians in Bavaria, infected however for the greatest part with heresy, as we shall presently see. While Clothar II, just praised, held the monarchy which he obtained in the year of Christ 613, SS. Eustasius and Agilus, sent to preach the Christian faith to the Bavarians, converted many of them with great labor. The Life of St. Agilus was given and illustrated among us at the 30th day of August, from whose chapter 3 I here subjoin the following, which pertains to our purpose. They (SS. Eustasius and Agilus), having entered upon the way of this journey, hasten, with Christ's help, to preach to the Warasci, who, deceived by the shrines of the rustics, which the common people call fauns, and seduced also by the error of the gentiles, had fallen into perfidy, being infected with the poison of Photinus or Bonosus. These, their error being driven off and they reconciled to mother Church, they made true worshipers of Christ.

[51] and partly infected with heresy, Then by a direct path they came to the Boii, whom the inhabitants of that region call Bodoarii, and, steeping them with much labor in the doctrine of the Catholic faith, converted very many of them to the faith of Christianity. With these things Jonas agrees in the Life of St. Eustasius in Mabillon, Benedictine Century 2, page 117, no. 3, where one reads: The venerable man Eustasius therefore, having returned to Luxeuil, prepares to fulfill the precept of his master (St. Columban), that the nations which were near might be fed with the food of faith. Setting out therefore, he preaches to the Warasci, of whom some were given over to the cults of idolatry, others stained with the error of Photinus or Bonosus. These being converted to the faith, he makes for the Boii, who are now called Bavocarii; and having steeped them with much labor and seized them with the lineaments of faith, he converted very many of them to the faith. And when he had tarried there for some while, he left behind sagacious men who should sweat in the zeal of the labor begun; but he himself is eager to return to Luxeuil. The biographer of St. Salaberga also agrees, in the aforesaid Mabillon, page 423 and the following, speaking thus: Since at that time the nation of the Boicarii, whom Orosius … calls Boii by the ancient name, in furthest Germany was infected with the Bonosian error … which heresy, entangled in the reins of the ancient and crafty enemy, held our Lord Jesus to be mere man without the Deity of the Father; to refute, nay rather to cut away, this nefarious and insane doctrine, the venerable man Abbot Eustasius, instigated as it were by the divine Spirit, came from the monastery of Luxeuil, situated in the Vosges forest, etc.

[52] I thought these things should be observed somewhat more at large, because from them one may in some measure conjecture the state of religion in Bavaria at the time needed the labor of a holy preacher, which he when St. Emmeram came thither. For since the aforesaid biographer of St. Agilus refers that conversion of the Bavarians to the monarchy of Clothar II, begun, as we said, in the year 613, while St. Eustasius is said in the aforesaid Mabillon to have died in the year 625, it follows that the same conversion happened about thirty years before the arrival of that same St. Emmeram. And hence we learn why the Bavarians at that time are called by Aribo and Meginfred, above at no. 48, neophytes and newly brought to the faith. Nevertheless, however happily St. Eustasius and Agilus labored among them, there survived remnants of paganism and of errors which, as it is right to believe, had partly eluded their pious industry and partly sprouted anew, and which therefore the holy Bishop, invited by Duke Theodo, determined to root out utterly. How strenuously and how happily he set about that work is read in both Lives, so that there is no need to treat of this subject here. I believe indeed, however, that the three years, after which he was cruelly slain, were too short a space for him to bring what was prosperously begun to the end he had set himself, and to establish the Christian cause sufficiently throughout all Bavaria.

[53] For in the same seventh century as it drew to its close, religion was in that state there could not bestow long enough. He was not, however, that St. Rupert, then bishop of Worms and afterwards of Salzburg, summoned by Duke Theodo II, found it necessary to imbue this very duke with the Catholic faith, and to regenerate him and many nobles and commoners of that nation by holy baptism, as the Acts of that Saint testify. But whether these were infected with paganism or with heresy, or had been dipped in a profane and void washing, or in truth had merely deferred sincere baptism out of perverse doctrine or custom, is not sufficiently established, nor is it the place here to inquire into it. It may further be doubted whether St. Emmeram, when he took the Bavarians in charge to cultivate them, also fixed his episcopal see among them, and is to be numbered among the bishops of Regensburg. The reason for doubting is drawn from Aribo in the Life at no. 5, where he brings in Duke Theodo asking of him that he would be their pontiff, and, if he would so deign, or for the zeal of humility, that he would not refuse to preside as abbot over the convents of this province with a regular zeal. Then he adds that the holy Bishop, because he desired to preach to the Avars, struggled somewhat against it, and at last, for the reasons alleged above, assented to the duke's supplication.

[54] But much more rightly is he excluded from the ordinary series of the bishops of Regensburg; an ordinary bishop of Regensburg, but an adventitious one. since he must be said to have discharged his episcopal duties at Regensburg and through the rest of Bavaria only as it were an adventitious bishop. Certainly Meginfred makes not so much as a word of mention of his bishopric of Regensburg, nor does he speak of any other request of the duke and consent of St. Emmeram than that he should preach to the Bavarians. His name is likewise absent from the catalogue of the bishops of that see, drawn up by an anonymous poet of the ninth century and published among Mabillon's Analecta of the repeated edition, page 347, where in the first place Wicterp, in the second Cauvipald, is recounted in these words:

This one is named from the city of the see of Regensburg,

Which that bishop Wicterp first governed;

After him another, who was called by the name Cauvipald.

No more did Arnolf of Vohburg acknowledge him among the prelates of that church, either in book 1 or in the second on the Miracles of St. Emmeram, although in the latter place he expressly recounted the bishops of Regensburg. But he began the ordinary series of those bishops from Gaubald, called Cauvipald in the aforesaid poet, whom he says was appointed bishop there by St. Boniface in the eighth century, and before whom he affirms that that church was without fixed bishops. When therefore Aribo writes that St. Emmeram assented to Theodo when he asked that he would deign to be their pontiff, we interpret this of the episcopal Office to be exercised there, not of a stable see to be fixed and instituted by law; or, if the duke asked this latter also, it was not carried into execution. For the rest, over what convents Theodo wished to set the holy Bishop is unknown to me. Meginfred makes no mention of this matter either; but in Le Cointe's copy it read thus: Or for the zeal of humility he would not refuse to preside as abbot over the zeal of the conventual rule of this province. Perhaps the speech there is of convents to be founded, not of ones already founded.

\ meminisset*

§ IV. The Saint's martyrdom, the cause of the martyrdom and its circumstances are discussed: the arena, the places of his death and first burial: the time of his death.

[ ] The Saint's martyrdom The excellent labor of St. Emmeram in cultivating the Bavarians, and the rich harvest gathered from them, the biographers celebrate, as we said above; but they do not set forth particular deeds. Thence they proceed to narrate his martyrdom, with which they agree that he was crowned after a stay of three years in Bavaria. But they hand down the cause of his slaying with circumstances of such a kind as neither the Man's sanctity nor right reason suffers to be admitted. Take the matter as it is narrated by them. St. Emmeram, foreknowing by divine gift the death close at hand, asks of Duke Theodo leave to go on pilgrimage to Rome. Meanwhile Ota or Uta, that duke's daughter, made pregnant by the son of a certain judge, Sigibald by name, when the crime could no longer be concealed, threw herself with her lover at the feet of the holy Bishop, confessed her disgrace, and begged for help by which both might be withdrawn from the certain vengeance of her angry father. The holy Prelate sharply rebuked the confessing culprits, and, admonishing them rather to fear eternal punishments, enjoined a salutary penance upon them. Presently, pitying their lot, he became the author of the counsel that they should charge him before her father as guilty of the crime committed. But let us hear Aribo.

[56] and the cause of the martyrdom and its circumstances The most holy Man began therefore, he says at nos. 9 and 10, to have compassion on the words of those who groaned, yet sharply rebuking and reproving the sin committed, intimating that they ought rather to dread the damnation of the soul than the temporal punishments of bodies. He pointed out to them the measure of penance, yet not withdrawing the hand of pity, and enjoined them under silence that they should lay the crime committed upon himself, that they might the more easily escape the torments. The venerable Pontiff foreknew that, if this crime came into the open, he could in no way have obtained pardon for them from the girl's father: then he offered to be made guilty of another's crime, that he might turn away from them the scourge which they dreaded. Nor does Meginfred narrate this as having been done otherwise, whose words I likewise subjoin. What were they to do? What counsel should they take? The time was pressing on the birth, and the fault threatened destruction. There remained only trust in Blessed Emmeram's pity, and counsel in his sanctity. Hither pale despair casts itself down; his feet are caressed with kisses, the crime is set forth, pardon is asked. At last the pious Fatherhood is consulted about a remedy for life; and the manner of the complainers was the more tearful, the more present was the expectation of punishments for what they had done.

[57] The blessed Father, when he had heard their groanings, began inwardly to suffer with them, is set forth from Aribo and though he brought forth a spirit of grief, he yet hardened the face of one reproving against their offenses. For he replied that the shamefastness of their free-born regeneration, being injured, was more to be blushed at, and that the eternal animadversion of the just Judge was more vehemently to be dreaded; especially since the punishments of this time differ from the eternal ones in quality as well as in quantity. Accordingly, as the custom is, he showed penitents the way of reconciliation; and he himself, by a deep counsel of love, about to take upon himself the burdens of another's state, charged them more secretly that they should transfer this stain to himself, that they might the more easily escape the fury of the duke, whom he knew to be inexorable, since disgrace would heap up his grief. These things having been thus accomplished between themselves, and leave having been received from Theodo to go to Rome,

St. Emmeram set out upon the journey with several of his clerics. But before he set foot out of Regensburg, being anxious lest the crime falsely to be laid upon him should bring infamy upon the priestly Order and a grave stumbling-block to the rest, he summoned to himself a certain religious priest, Wolflec or Wolflaic by name, and admonished him that, when he should hear that he had been slain on account of a certain crime, he should make his innocence manifest to all the clergy, keeping silence meanwhile so long as he lived.

[58] The holy Bishop had not long departed thence when Ota, and from Meginfred; her womb betraying her, convicted of manifest disgrace and ordered to declare before her father the duke the author of her infamy, named the holy Prelate. Hearing this, her father, blazing up vehemently, drew his sword and made for his daughter, meaning to expiate the dishonor of his family with guilty blood; but being prevented by the bystanders, he disinherited her and banished her into Italy, where she spent the remainder of her life in exile. This Ota had a brother, Lantbert, who, kindled the more ungovernably against the innocent Bishop by his sister's reproach, pursued him with a band of retainers, and, having caught him in the village of Helfendorf, where after a journey of three days he had deliberately halted, upbraided him with bitter taunts for the injury inflicted upon his house. Emmeram on the contrary testified to his innocence and appealed to the Apostolic See for the clearing away of the crime charged against him. But that man, seething with anger, ordered the holy Prelate to be bound to ladders and barbarously mutilated in his limbs, and left him half-dead in that bloody martyrdom. So Aribo and Meginfred concerning the martyrdom of St. Emmeram and its cause, which afterwards many others also among the martyrologists asserted, as we shall see below; but as to several of the circumstances, by no means probably.

[59] Andreas Brunner noticed this in the Bavarian Annals, part 1, in whose narration there is justly displeasing book 5, where he rejected and learnedly refuted that counsel of St. Emmeram about having the crime falsely laid upon himself, as ill invented and injurious to the Saint himself. And indeed what else is that accusation than a pernicious lie, by which not only was the mark of the gravest infamy branded upon the holy Prelate, but his very life was cast into the most present peril, as the outcome made plain? But who would believe that he was either so forgetful of the divine and natural law as to have brought himself to persuade so hurtful a lie, or so ignorant as to have believed it lawful? Nor can recourse be had here to a divine instinct, from whose sanctity and truthfulness counsels of this sort cannot proceed. But as that same counsel was pernicious to the Saint, so it increased the girl's infamy, and was not useful enough for softening her father's anger; for it could seem less disgraceful, and be borne more lightly, if the duke's daughter had suffered herself to be corrupted by a noble youth than by a Bishop. Did not, by the biographer's own testimony, her father Theodo, on hearing the name of Emmeram, blaze into the most vehement anger, so that he was scarcely held back by his own men from laying his own hands upon her (his daughter) and cutting down his own offspring with the sword? Did he not, when he saw that he could not accomplish this, deprive her of her substance and of all her goods, and send her into Ausonia under condemnation of exile, in which condemnation the aforesaid woman remained until the day of her death?

[60] to several learned men, that the Saint himself Far be it, therefore, that we should believe so imprudent and so hurtful a counsel — useful to Sigibald alone, but ruinous to its own author and to Ota — to have proceeded from the holy and prudent bishop Emmeram. Further, as often happens in fictions, the other circumstances of this same matter do not hang together either. For the biographer says that St. Emmeram, before he set out from Regensburg for Rome, testified his innocence to the priest Wolflec and charged him that he himself should first make it manifest to all the clergy after his death. For when he was going out of the city, says Aribo in the Life at no. XI, the venerable Man had summoned to himself a certain religious priest, Wolflec by name, and disclosing the secret in the spirit of prophecy, said: Attend, most beloved brother, and tell it to no one while I live: for when you hear that I have ended my life by various torments on account of a certain crime, make it manifest to all who are established in sacred Orders, lest any of them fall through cowardice, or judge me guilty of this crime, and, as it were by imitating the examples of this affair, slip from his own estate. The holy Prelate therefore commanded the secret of his innocence to be kept by Wolflec, and to be divulged only after his slaying; namely, that by a timely silence he might take thought for Sigibald and Ota, and by a posthumous vindication guard against a stumbling-block for the clergy.

[61] is said to have persuaded Ota and Sigibald But what he wished to be concealed by Wolflec for so long, the Saint himself, by the testimony of the same biographer, publicly professed before Lantbert, Ota's brother, and his retainers, as soon as he was challenged by him about his sister's defilement. It will be useful to have reported Aribo's words. But when he (Lantbert) saw him led to him, being lifted up with temporal glory, he brought out words from the occasion, saying: Come now, Bishop and our son-in-law. But he, calling God to witness, testified that he had no father-in-law by earthly acts. When the aforesaid prince had scorned to listen, … the most holy Man of God, the bishop, with a cheerful countenance began to offer his excuse in modest and peaceable words, saying: I promised that I would go to Rome, … Send any prudent man along with me, that the judgment in this matter may be presented in the sight of so great a Pontiff, and that I may there be tried according to rule, lest I appear guilty of this crime, etc. Behold, here St. Emmeram himself, calling God to witness, discloses and defends his innocence; and when even so he accomplishes nothing, he professes that he wishes to prove the same before the Roman tribunal of the supreme Pontiff in the presence of the envoys of Bavaria, and prays that this may be permitted him. But by what reasoning would he do this, except by manifestly refuting Ota's accusation, which he himself had persuaded her to make, and thus, the wretched girl being convicted of a most grave calumny, render her liable to still graver punishments?

[62] To this, forsooth, would those fine counsels of the holy Prelate have come, that they should falsely charge him that the corrupted maiden would have charged the holy Bishop, her own and her nation's Teacher and apostle, with sacrilegious defilement, and herself with a graver infamy, and at last would have had to pay the deserved penalties not only of her own incontinence but also of an impious accusation. Rightly therefore did Brunner, Adlzreiter, Le Cointe, and Pagi reject that narration of Aribo and Meginfred. We do not on that account, however, call into doubt the martyrdom of St. Emmeram and the cause of the martyrdom, even though we deny that those circumstances can be admitted. For I at least do not doubt that the holy Prelate atoned innocently by his own slaying for another's disgrace — namely, Sigibald's unlawful embrace with Ota, the duke's daughter — whether he was accused by Ota herself, which is the more likely, that she might take thought for her Sigibald, or by another; but that this was done by the Saint's own counsel I do not believe. Now this accusation could be leveled the more safely because the Saint had by then already gone forward two or three days on his Roman journey, as is gathered from the Life, and could the more easily find belief because that same Roman pilgrimage could be taken for the flight of a man conscious of his own guilt. Brunner suspects that perhaps St. Emmeram advised the lamenting Ota to withdraw herself from her father's fury by a timely flight, and that she, being seized while she was doing so, named the author of her flight, who therefore also came under suspicion of the defilement, and, as commonly happens in anger, was condemned by a headlong judgment and slain; but this is mere conjecture.

[63] The same author judges that the holy Prelate, though he could easily have cleared away the crime charged against him acted falsely. Mabillon's opinion on the cause of this martyrdom. and charged Sigibald as guilty, preferred, after the example of Christ, to give his own life for his sheep rather than to betray another's. But whether even this last was so easy for him I should not dare to declare with certainty. The reason is that Ota and Sigibald seem to have set forth their disgrace to him in Sacramental confession, from which alone, if the Saint learned of it, he certainly could not, with conscience safe, have accused Sigibald. And if this is so, St. Emmeram, holding fast to the sacred silence, fell a glorious martyr for the seal of the sacrament of penance. However that may be, we do not on this account charge Aribo with falsehood; for it could easily have happened that the unskilled crowd, or men of grosser wit, since from the Saint's silence they were ignorant of the affair as it had really happened, brought themselves — that his charity might be rendered the more wonderful — to believe that he himself had given Ota the counsel of accusing him; which opinion Aribo, a whole century after that Saint's martyrdom, adopted without sound criticism. For the rest, Mabillon, both in Benedictine Century V, on Blessed Tuto bishop of Regensburg, no. 4, and in volume 2 of the Annals at the year of Christ 739, no. L, assigned another cause of the martyrdom. For he, making no mention of Sigibald and Ota, says that St. Emmeram was slain by the tyrant Lambert, whom he did not cease to rebuke for his crimes; but since Mabillon cites no author for this opinion, it need not detain us.

[64] The author of the Treatise on the passion and glory of St. Emmeram, The oration of an ancient writer who calls himself Constans by race, whom we have already praised above, agreeing almost entirely with Aribo, followed the Saint's singular charity, out of which he underwent martyrdom, with the following eulogy. Having found, he says, an occasion for fulfilling that saying of Solomon, "Deliver them that are led to death"; since he must either carry out that command or die guilty in sins, he poured himself wholly into the bowels of compassion, and, in this made truly an imitator of his Lord, who bore another's sins in his own body upon the tree, he himself endured the punishments of the wretched, which they were dreading; and the venerable Priest did not refuse to bear the cross of the Lord through the reproach of the foul crime which those who had fallen into fornication had committed. What say you, my brethren? What deed like to this have you ever seen? What glory do you think is to be matched with this Martyr and Priest? Elijah and John, chastising the adulteries of the wives of kings, are both lifted up to heaven, the one by a chariot, the other by martyrdom. But these, forsooth, a lighter condition and a lesser necessity pressed: for not even among the foolish are there wanting those who think the cause of an incest rebuked far more honorable than of one committed.

[65] on the same martyrdom, Each of those two was assailed only by lustful persons, according to the difference of the case; but this man, giving the violators the power of transferring the crime to himself, and leaving among mortals only one priest as witness of his innocence, chose rather that his own life should be stained for a time with a profane suspicion — to be cleared, however, by God, who knows secret things, in what order he himself should will — than that the life of the guilty should be ended through various kinds of torments. For calling to mind the Lord saying, "I will not the death of the sinner, but that he be converted and live," he reserved for correction those who had confessed their sins to him, and permitted himself to be immolated for their deaths as a most acceptable victim to God. Thus he; who, if by the power given by the Saint to the violators of transferring the crime to himself he understands counsel or consent given by him that they should do it, must be corrected in the same way as Aribo; but if he means only that the holy Bishop,

though he could have hindered it, permitted it out of charity, there is nothing in his words which we should censure. Observe also in passing that what is said about the adulteries of the wives of kings chastised by the prophet Elijah is said improperly; namely, of idolatry, which in various places of sacred Scripture is called by the name of adultery and fornication, and which the aforesaid prophet sharply chastised in Ahab king of Israel and his wife Jezebel.

[66] and Baronius's narration is recounted. The Most Eminent Baronius, at the year of Christ 702, citing Aribo, records the martyrdom and its cause in such a way that it can be understood of the Saint's mere permission. Now that cause of martyrdom intervened, he says, which also impelled the Redeemer of the human race himself to undergo the punishment of the cross; namely, while he, being innocent, took upon himself the sins of another, willingly and gladly, until he should free from death the man who committed the crime; although afterwards he stood forth as the defender of his own innocence. For when Ota, the virgin daughter of prince Theodo, having conceived by fornication through intercourse with a certain Sigibald, and being found heavy with child, was being brought into danger of her life together with the young man, in order that he himself might snatch them from death he suffered the crime to be ascribed to himself, on account of which he was most cruelly slain by that woman's brother. In the Roman Martyrology too, at this 22nd day of September, he announced him in these words: At Regensburg in Bavaria, St. Emmeram, bishop and martyr, who, that he might free others, patiently underwent a most savage death for the cause of Christ. Thus Baronius; which things, as we think them true, so also are they glorious to the holy Martyr.

[67] The barbarous manner of the slaying Aribo sets forth at no. 16 and following; and the author of the Treatise or Sermon on the passion and glory of St. Emmeram, praised above, embellished it thus in his own style: There rushed upon him the deadly executioner, driven by the savage madness of Satan, and he drags away the holy Prelate of God, deserted by the flight of his harmless company, according to what is written: "I will strike the shepherd, and the sheep of the flock shall be scattered." Here the ram chosen as a most sacred victim to God is torn over his whole body at the pleasure of the cruel beast:

His face, and both his hands, and his temples laid waste, his ears

Torn away, and his nostrils maimed with a piteous wound;

His brain also, ever irradiated with the light of wisdom, they deprived of the light of his eyes; whereas for him the inner keenness of mind, more flashing even than the worldly sun, shone with the unfailing brightness of its own estate. His tongue too, the minister of the heavenly oracle, bringing forth new things and old out of the invisible secret of the fountain, according as reason had judged, the pestilent surgeon tore up by the roots from the chamber of his holy mouth. Insane fury nowhere reflecting that "The lips of the priest keep knowledge, and they shall seek the law from his mouth; for he is the angel of the Lord of hosts." Even upon his very sex — that is, upon parts in him not shameful — inconsiderate and perverse ferocity, alas, exercised its judgments!

[68] Thus, O Christ, the strength of those who war for thee, the Priest and victim of thy flock, fortified with the shield of endurance, set forth and celebrated. with thee bearing witness and numbering all his wounds inflicted for the cause of thy love, a Martyr of the hundredfold crown, borne up with angelic pomp and exalted with the glory of triumphs, ascended the heavenly hall — that being fulfilled in him which Solomon admonishes: "Grow not old \ unto being justified even unto death; for the reward of God abideth forever." And the Psalmist: "They that trust in the Lord shall be as Mount Sion; they shall not be moved forever." And likewise the apostle James: "Blessed is the man that endureth temptation; for when he hath been proved, he shall receive the crown of life." Let Rome then be famous for Lawrence, Jerusalem renowned for Stephen, Carthage noble for Cyprian, Smyrna for Polycarp, Spain illustrious for the great Cucuphas; but let our Regensburg rejoice in its own Emmeram, hoping no less a benefit of grace from this Patron than any of those from its own most indulgent parent, etc.* There follows a not inelegant apostrophe to the holy Martyr, which I pass over.

[69] This barbarous butchery the holy Prelate suffered, by the testimony of both biographers, at Helfendorf, where after a journey of three days he had halted, deliberately seeking delays, Having suffered martyrdom at Helfendorf, that he might await his executioners, whom he foreknew by divine gift would be there. This place belongs to Upper Bavaria, situated between the Isar and the Inn above Munich, in the diocese of Freising and in the prefecture of Aibling, as Matthäus Seutter testifies in the map of that diocese; and Meichelbeck teaches, in the History of the said bishopric, volume 1, dissertation 2, page XV, that it was given to its cathedral church under Bishop Erimbert and made illustrious with a sacred building. The very reverend father Prior of St. Emmeram, often praised, further teaches in his manuscript observations that outside that village there is still shown today a stone which is believed to have been sprinkled with the sacred blood of the Martyr. Further, although the holy Bishop did not render his victorious soul to God in that same place, I have nevertheless assigned it as his arena, because in it he suffered that cruel butchery, from which, while he was being carried elsewhere by his own men, he consummated his martyrdom by death in a certain meadow. For when Lantbert had left him half-dead, foully mutilated in all his limbs, the companions of his journey, whom fear of the tyrant had driven into hiding-places, at length coming forth, placed him on a wagon and conveyed him to the village of Aschheim, distant thence almost twelve miles (as Aribo testifies), that he might die more honorably there in the church dedicated to St. Peter, prince of the Apostles — an imprudent counsel indeed, but somewhat to be pardoned in men dismayed by the atrocity of the slaying; for both that carriage could not but prove most bitter to the mutilated Prelate, and grave agitation often dictates counsels that are not right.

[70] They had not yet arrived at the village of Aschheim when the holy Martyr he died near the village of Aschheim, indicated with a heavy groan that death was now upon him, and therefore he was set down from the wagon upon the grass beneath, where with a mighty light he sent forth his happy soul to heaven. That this place is distant three miles from Aschheim, and that a church was erected there as a memorial of that event, Aribo hands down, and Meginfred agrees; but this so great distance between the two places does not agree with what we have from elsewhere on the same subject. For Coelestin, abbot of St. Emmeram, in the Ratisbona monastica, chapter 6, expressly asserts that the place in which the Saint died, and in which the church erected there was still to be seen in his own time, is distant only a quarter of a mile from Aschheim. The aforesaid Prior Forster also, in his manuscript notices, when he had named the church at Aschheim among the churches dedicated to St. Emmeram in various places, presently added: In the same place, outside the village, a chapel on the spot where he sent forth his spirit to heaven.

[71] With these things agrees Matthäus Seutter in the geographical map of the bishopric of Freising, and was buried at Aschheim. in which he places the village of Aschheim on the right bank of the Isar below Munich and about the borders of that same bishopric of Freising, and near that village marks S. Haimeran; by which word he seems doubtless to indicate the aforesaid church or chapel. It must therefore be said that Aribo, and Meginfred who followed him, used a far different measure of journeys, since both also place the village of Helfendorf twelve miles from Aschheim, whereas the distance of those places is marked as only four German miles in the maps of Frederick de Wit, with whom the others also which I have consulted almost agree. The body of the dead Martyr, placed again upon the wagon, was carried to Aschheim and there buried in the church of St. Peter, where it rested for some time, until it was translated to Regensburg with solemn pomp, as we shall say in the following §. That the Saint's empty tomb is still shown today at Aschheim, the Reverend Father Prior Forster affirms in the often-mentioned notices.

[72] Concerning the time of his martyrdom writers agree that it fell in the year of Christ 652, The year and day of his death. which is read inscribed in his epitaph reported above, and which agrees excellently with the dukedom of Theodo I, by whom the Saint is said to have been kindly received and detained at Regensburg. Cardinal Baronius, in volume 8 of the Annals, had referred it much later, namely to about the year 702, though doubtfully, saying: To the present time there seems able to be referred (although the year cannot be held sufficiently ascertained) the martyrdom of Hiemeram, bishop of Regensburg, under Theodo prince of Bavaria, who at this time ruled over those peoples. So there; but being afterwards better informed he corrected the error, saying after volume 9, among the things to be emended, page 908: But as to the time of the martyrdom of St. Emmeram, we ran (as we said) into uncertainty without a sure guide. For since there was no book written and no sure author whom we might follow, it happened that we erred; which we did not perceive until we received an epitaph written in ancient times, in which it is expressly set down that he consummated his martyrdom in the year of Christ 652. We received it from that most learned man Marcus Welser of Augsburg, etc. Thus much of the year; but that the day of his death was the 22nd of September, on which he is inscribed in the Martyrologies and is venerated, all whom I have seen likewise agree.

\ ne verearis*

§ V. The translation of the sacred body to Regensburg: the erection of the monastery and the enlargement of the church: other elevations of the body: whether he was canonized and elevated by Pope Formosus, and whether his church was dedicated by him?

[ ] The inhabitants, admonished from heaven, the sacred body How long the sacred body of the Martyr lay buried at Aschheim the biographers do not declare clearly enough; if however I rightly follow Aribo's mind, it seems to have been translated thence within two months after the martyrdom. For after narrating his burial he presently adds that the sky, overcast with black clouds, poured out for forty continuous days, amid terrifying lightnings, such copious rains that, the channels of the torrents and rivers being filled, the waters overflowed and, spreading over the fields, threatened no doubtful ruin to Bavaria. But that it was revealed to certain persons that, in order for that calamity to cease, the sacred pledge must be translated to Regensburg; and that this was then seen to by Duke Theodo and the clergy and people with great pomp. We said above that the village of Aschheim is situated on the right bank of the Isar. Not far thence, perhaps at the distance of one mile, is Unterföhring, or Lower Föhring, a village in the bishopric of Freising and situated on the very bank of the Isar, where the venerable remains of the Saint are believed to have been placed on a boat; in memory of which event a church built there is likewise to be seen to this day.

[74] Thence the sacred body, carried downstream, as Aribo has it, along the Isar and the Danube, not without prodigies, descended through its mouths, over against the place where the little town of Deggendorf now is, into the Danube; and being borne up against its waves, was at length brought to Regensburg amid festive applause. Now the aforesaid biographer records that two memorable things happened in the whole of this journey: first, that the torches lighted around the sacred bier under the open air, amid perpetual whirlwinds and rains, were not only not extinguished, but even directed the most quiet point of their flames upward with such security as if they had stood in the most tranquil chamber without any motion of the air. The other is that, whereas those who sail up the Danube must otherwise strive much, this boat was carried forward amid so many storms with a course so swift and prosperous as though with favoring

waves and sails. The fable which the Hebrews invented out of these things for the commendation of their own perfidy we reported at no. 25.

[75] When the venerable pledge had landed at Regensburg, Duke Theodo himself, they convey to Regensburg, where he is entombed in the church of St. George. together with the nobles, the clergy, and the people, coming out to meet it, received it with great religious reverence, and took care that it should be honorably laid to rest, by the ministry of priests, in the sacred building of St. George the martyr, which at that time stood on a hill outside the walls of the city; and when this was done, the stormy inclemency of the air which was afflicting Bavaria suddenly ceased, as Aribo testifies in the Life at no. 34, where he says this: But at that very moment the sky returned such serenity that not a cloud \ appeared in any quarter. Meginfred, besides these things, records also other miracles wrought at Regensburg in that same translation, in general terms thus: Now it is handed down, and proved by firm assertion, that on that road along which he was borne, taken up from the boat, to the church, the divine goodness glorified him with thirty signs.* But what those signs were he does not set forth. Concerning that ancient chapel of St. George, which afterwards grew into a noble basilica and monastery of the Order of St. Benedict, flourishing to this day, Andrew the priest of Regensburg in his general Chronicle reports the following from Conrad of Megenberg.

[76] This church, about which some things are here observed, It is to be diligently noticed (and these are the words of master Conrad of Megenberg in his Chronicle) that formerly, in the times of paganism and unbelief, on that hill where the monastery of Blessed Emmeram is now situated — then outside the walls of the city — there was a grove of woodland trees, where the images of divers idols were worshiped by the unbelieving. And when that superstitious folly of men had at last, by the will of divine grace, vanished away, and the Catholic faith was for a little while sparkling, the grove being taken down in that same place, mean huts of poor suburban men of the city had been built, and among those same huts there had been built a most humble oratory, in which an altar had been consecrated by the faithful of Christ, then feebly shining, in honor of Blessed George the martyr; which chapel had stood there after the manner of a cottage, which altar is today seen in the said monastery in honor of the aforesaid martyr George, on the south side toward the cloister of the aforesaid monastery, before which altar there is also publicly seen today the epitaph and sepulcher of the holy martyr Emmeram.

[77] afterwards grew into a distinguished basilica and monastery Nor is it any wonder that the blessed Martyr willed, at the Lord's bidding, to rest in that same chapel and there to await the sentence of the last examination; because when he had first betaken himself to Regensburg for the sake of teaching the people in the orthodox faith, after frequent and repeated labors about the winning of the flock for our Lord Jesus Christ, in the aforesaid secret chapel, remote from the tumult of men, that most happy Father was accustomed alone to give himself to God in vigils and prayers with angelic meditation. Thus far Conrad; who, since in the Ratisbona monastica he is said to have flourished as a canon of Regensburg in the year 1373, cannot be of great authority so far as regards the origin of the aforesaid sacred building, unless he learned it from more ancient monuments — whether he did so, I do not know. I said above that that same building of St. George afterwards grew into a noble basilica and monastery of the Order of St. Benedict, dedicated to St. Emmeram, and this is beyond doubt with everyone. At what time, however, or by what author this was done, neither Aribo nor Meginfred has handed down; nay, both keep deep silence about the monastery, although it is established from elsewhere that it is much more ancient even than Aribo's time. Arnolf of Vohburg indeed recorded many things about it in both books on the Miracles, but was likewise silent about its beginning and founder.

[78] of the Order of St. Benedict, grew up in the seventh century, On the contrary, the more recent writers of Bavarian affairs — Aventinus, Welser, Brunner, Adlzreiter, Rader, and Hund — acknowledge that same Duke Theodo, by whom we said St. Emmeram was detained in Bavaria, as the founder of that monastery, and believe with unanimous consent that it was founded by him in order that, if he bore any guilt in the dire slaying of the holy Bishop perpetrated by his son Lantbert, he might expiate this by that pious munificence and public memorial. The same opinion was embraced by Le Cointe in volume 4 of the Annals at the year of Christ 697, by Pagi in the Critique of Baronius at the years 652 and 680, by Georg Eccard in volume 1 of Francia Orientalis, and most recently by the most exalted and most reverend abbot of St. Emmeram, Johann Baptist Kraus, both in the Ratisbona monastica and in the Dissertations soon to be cited, in which he affirms that this is an ancient tradition of the community of St. Emmeram. But although these agree about Theodo I, they nevertheless differ about the year, because some judged that he died earlier, others later, or did not advert to the year of his death. For Hund fastened the epoch of the monastery to the year 696, Brunner and after him Le Cointe to 697; others made mention of the same monastery at this very year because they had read that in that year Apollonius, the first abbot of that place, flourished.

[79] On the contrary Pagi, and the abbot just praised, who judge that Theodo I died about the year 680, but about its founders, and the manner consequently placed that foundation earlier, without however a fixed year. Marcus Hansiz, doctor of theology of the Society of Jesus, known to the literary world by two volumes of Germania sacra, in the Prodromus of volume 3, published in print at Vienna in Austria in the year 1754, does not indeed dissent from the earlier writers as to the year 697; but since he likewise fixes the death of Theodo I before that time, he ascribes the aforesaid foundation to his successor Theodo II and to St. Rupert, afterwards bishop of Salzburg. Besides, he lays it down that the bishopric of Regensburg was by them so erected and constituted in and with the said monastery that the episcopal see was monastic, and the same man was by perpetual right abbot of the monastery who was bishop, and the monks were cathedral monks. But this new opinion vehemently displeased the aforesaid most exalted abbot, who, believing that by it the primeval rights and privileges of his monastery were destroyed, opposed to it a Dissertation on the Origin and liberty of the monastery of St. Emmeram, and likewise another on its Exemption and imperial liberty, and finally a third, an Illustration, printed at Regensburg; in which he contends that his monastery was founded by Theodo I before the year 680, and was free from its very origin, and was not a monastic episcopal see.

[80] The aforesaid Hansiz likewise defended his Prodromus against the most exalted abbot's Dissertations in which it was first founded, there is even today sharp litigation. by an apologetic Illustration and by another little Work, which he entitled a Disquisition on the value of the privileges of the monastery of St. Emmeram, both published in the same year 1755. I do not mix myself in the quarrels of these most illustrious men, both of whom I revere; since it makes nothing, or little, to St. Emmeram — whose Acts and posthumous glory I have undertaken to illustrate, not to write the History of that monastery — in what manner that monastery was first erected and constituted. This one thing suffices for me: that it is established that that monastery was founded before the end of the seventh century and dedicated to St. Emmeram; for the fact that Mabillon in volume 2 of the Annals at the year of Christ 739, no. L, referred its beginnings to about that year need not detain us, since that can by no means be admitted. It is also certain from Arnolf of Vohburg that the bishops of Regensburg formerly held their see for a long time in the church of St. Emmeram, and that the same presided over that monastery as abbots; but by what arrangement, or by what right, this was done, I do not inquire, but leave it to the learned to judge from the Prodromus and Dissertations above mentioned and the other writings that regard it.

[81] However these things may stand, the church of St. George, in which we said the body of St. Emmeram was entombed, The same church is enlarged and enclosed within the walls of the city. Sintpert, bishop of Regensburg, greatly enlarged in the eighth century. So we learn from Arnolf of Vohburg in book 2 on the Miracles, where, recounting the bishops of Regensburg, he says thus: After him (Gaubald) Sintpert received the pontifical chair with the ecclesiastical government, who built and adorned for Blessed Emmeram a new basilica with ampler spaces and at more generous cost. I observe here in passing that between Gaubald or Garibald and Sintpert there is interposed by the anonymous poet whom I cited at no. 54 a certain Sigeric, whose successor Adalawin, Eccard in volume 1 of Francia Orientalis shows from the Annals of Würzburg to have been ordained bishop in the year of Christ 791. In the tenth century that same church and monastery, which up to then had been outside the city, were enclosed within its walls under Arnolf duke of Bavaria, as Arnolf of Vohburg testifies in book 1 on the Miracles, from which I excerpt the following: The monastery of the most blessed martyr Emmeram, which formerly had been outside, began to be within the walls of the city of the people of Regensburg, which Duke Arnolf, the work being divided among the nobles, had quickly built under King Henry, that is, the king of Germany, surnamed the Fowler. The year of Christ 920 is assigned to this event by abbot Coelestin in the Ratisbona monastica, chapter 32, but the year 922 by Adlzreiter in the Bavarian Annals, part 1, book 13. Whoever wishes for more about the same church and monastery and their various vicissitudes may go to the often-praised Ratisbona monastica. It remains only to say some things about the body of St. Emmeram.

[82] The body is elevated by St. Gaubald in the eighth century; We have seen that it was translated from its first burial at Aschheim to Regensburg and buried in the church of St. George. While it was shining forth here day by day more and more with many miracles, St. Gaubald or Garibald was set over the church of Regensburg as bishop in the year 739 by St. Boniface, bishop and martyr. But he, estimating from the multitude of miracles the glory of the holy Martyr in heaven, deservedly judged that his sacred remains should be laid in a place more honorable than that in which they had thus far lain. He therefore took care that a new and more splendid tomb of gypsum and marble, which the nobles of the Bavarian nation adorned with gold and precious stones, should be made in the same church, and in it he laid his venerable body. The matter, as it was done, Aribo narrates at length in the Life to be published, at no. 34 and the following, and Arnolf of Vohburg likewise, in book 1 on the Miracles to be given, at nos. 3 and 4, so that there is no need to explain it here at greater length. I add, however, what the same Arnolf in book 2, in Canisius's Ancient Readings, noted again about the same, but briefly. First of all, he says, there presided (over the church of Regensburg) the lord Gaubald, a holy and religious man, under whom the body of Blessed Emmeram, truly a martyr and bishop, was translated from the place in which it had been laid when it had been transported hither from Aschheim. The time of this translation I have nowhere found, nor can it be drawn out of the words of Aribo or Arnolf. Concerning the year of St. Gaubald's death also writers do not agree, of whom some assign him 13 years in the bishopric, others 22, and Trithemius even 40. Consult our Work, volume 1 of January, at the 8th day, where he is briefly treated of.

[83] then, found in the seventeenth century, it is enclosed in a silver shrine. Further, as that church of St. Emmeram underwent various vicissitudes through the lapse of so many centuries, so also was it restored and adorned by various persons, all of which it is not the place here to narrate. I add, however, from the Ratisbona monastica, chapter 7, that it was burned down by an accidental fire in the year 1642, and that three years later the sacred body of the Martyr was found with the highest joy beneath the vault of the altar, and at last in the year 1659, on the very sacred day of Pentecost, was enclosed in a silver shrine and exposed to the public veneration of the faithful. I subjoin in Latin the words of abbot Coelestin, which are in German. In the year 1642, on the 30th day of July, that beautiful and duly adorned basilica was reduced to ashes by an unlooked-for fire. On which account God looked again with the eyes of his mercy upon us in our affliction, and in the third year after, namely 1645, on the 23rd day of March, permitted the most precious treasure and jewel, our holy father Emmeram, to be found beneath the vault of the altar — which had been damaged by the fire — in his double shrine or coffer; who then in the year 1659, on the sacred day of Pentecost, was enclosed in a silver reliquary, and for the first time publicly exposed to be venerated by all the pious faithful of Christ. For the rest, that burning of the church and the finding of the sacred body happened under Abbot Placidus Judmann, but the enclosing of the body in that precious shrine under Abbot Coelestin, the author of the Ratisbona monastica; as I learn from the continuator of that same Work, the most exalted abbot Johann Baptist Kraus, who testifies that Coelestin Vogl succeeded the aforesaid Placidus in the abbacy in the year 1655.

[84] The aforesaid Coelestin in chapter 7 adds besides some things about St. Emmeram's cult enlarged by Pope Formosus, Pope Formosus is said to have canonized Emmeram, which must be examined here. Thus, then, he has it there in the German tongue: The emperor Arnulf … strenuously took care that Pope Formosus, in the time of Tuto bishop of Regensburg, should inscribe St. Emmeram in the roll of the Saints, and should translate him from the chapel of St. George to the chief altar of the monastic church, which the aforesaid Formosus consecrated in honor of the most holy Trinity, of Mary the Mother of God, of Peter the prince of the Apostles, and of the precious martyr and bishop Emmeram, in the presence of archbishops and bishops, and endowed with Indulgences. Then the following are subjoined in Latin. The bishops present at this act were: of Cologne, Beauvais, Basel, Chur, Osnabrück, Mainz, Würzburg, Chalon, Brumen, Freising, Hiltin, Constance, Augsburg, Trier, Strasbourg, Minden, Worms, Speyer, Metz, Verdun, Regensburg. Thus far Coelestin, naming none of the said bishops except Tuto, and citing no document from which he learned these things.

[85] I suspect, however, that it is that very document to have translated his body of which the most exalted abbot Johann Baptist Kraus makes mention in the same place among the annotations, thus: In a certain manuscript, drawn up at the beginning of the fifteenth century, the following words are read: "In the year of the Lord's Incarnation 898, in the first Indiction, in the reign of the most unconquered Augustus of the Romans Arnolf, while Tuto of happy memory, bishop, presided over this see, this temple of God was dedicated on the eighth of the Kalends of October by the most holy prelate of the Apostolic See, Formosus … in the presence and by the procuring of the lord emperor Arnulf, and in the presence also of" (here are set down the bishops noted above) "and so to all who are truly contrite and confessed and who frequent this temple with devout prayers or with bestowals of alms, the aforesaid Lord Pope relaxes 40 days of criminal and 80 of venial sins. And together with him the four aforesaid archbishops, each of them 40 days of criminal and eighty days of venial sins, by the authority and consent of the aforesaid Lord Pope intervening, to endure in perpetuity for times to come." Of the same consecration mention is also made in a Privilege of Louis, son of the emperor Arnulf, which is noted as given in the year 903, and in which, in the aforesaid most exalted abbot, part 2 of the Ratisbona monastica, or the book of Proofs, no. 34, that Louis speaks thus: Which monastery also the most holy Pope Formosus consecrated at the instance and petition of our father Arnolf, emperor, of blessed memory, conferring a great indulgence upon that monastery together with the bishops who were there with him, six weeks before the feast of St. Emmeram, to endure in perpetuity every year.

[86] and to have dedicated the church at Regensburg, all which The same most exalted abbot, in Note 5 to the diploma of the emperor Arnolf, which he recounts there at no. 30, brings forward for his purpose these words from the Chronicle, or Flowers of the times, of Martin the Minorite, in Eccard, volume 1 of the Writers of the Middle Age, page 1610: Formosus … was elected Pope, who dedicated at Regensburg at St. Gumeran's. But he rightly warns that Emmeram is to be read for Gumeran. But all these things cannot be reconciled with the Pontificate and deeds of Formosus. For first indeed Formosus held the Roman Pontificate from the year of Christ 891 until 896, on the very day of Easter of which he died, and therefore could not in the year 898 dedicate the church of St. Emmeram at Regensburg, as the manuscript reported in the preceding number has it. Secondly, King Arnulf was indeed at Rome in the year 896 with Pope Formosus, who had summoned him thither against the tyranny of Lambert, and who then crowned him emperor; but that the aforesaid Pontiff was ever at Regensburg during the whole time of his Pontificate no ancient writer has handed down, nor is it likely from any other source. Hence the above-praised Privilege of Louis, king of Germany, cannot but be rendered suspect in this part, in which there is also found this unusual thing, that to Louis II, son of the emperor Lothar, the surname Pius is added, which is proper to Louis the son of Charlemagne, who is named in the same place without that title.

[87] cannot be admitted, Less difficulty is caused by the author of the manuscript of the fifteenth century, cited at no. 85, and by Martin the Minorite, who, as he himself has it at the beginning of his Chronicle, carried it down from the beginning of the world to the year 1290. These, I say, cause less difficulty, since the former of them manifestly erred in the year, and both lived so far removed from the age of Formosus that they could easily be led into error. Besides these things, the often-praised most exalted abbot Kraus sufficiently intimates that the memory of it is obscure; for in his Dissertation on the Origin and liberty of the monastery of St. Emmeram, page 263, he says: There is a tradition that Pope Formosus consecrated the church of St. Emmeram; and in the book of Proofs of the Ratisbona monastica, page 83, note 5, he writes: But in what year that was done (the consecration of the church by Formosus) I have been able to find expressed nowhere. The ancient writings and carvings of our church (as is to be read in an old little manuscript book) bear witness to this dedication made by Formosus, but do not indicate the year in which it was done.

[88] unless perhaps he be said to have done them in part through legates. Then he subjoins the words of Martin the Minorite reported above; but from the little manuscript book he adds nothing, which I should believe to be the same as the fifteenth-century manuscript from which he recounted some things at no. 85, were it not that in this one the year of the dedication is written down (faultily, however). To declare my mind, therefore: that consecration of the church by Pope Formosus and the other things regarding it, plainly unknown to Arnolf of Vohburg as well as to the rest of the writers, and not consonant with the deeds of Formosus, do not seem to me probable. If nevertheless that Pontiff really performed these things at Arnulf's request, he must be said to have done them through legates, or to have enrolled Emmeram among the Saints at Rome. But this is only a conjecture, from which nevertheless it can be understood whence that opinion could have arisen about St. Emmeram's canonization, the elevation of his body, and the consecration of his church accomplished at Regensburg by Formosus; namely, when they ascribed to the Pontiff himself all the things which had partly been done through his legates.

\ that is, nubes*

§ VI. The memory of the Saint in the Martyrologies, ecclesiastical Offices, his cult and churches in very many places.

[ ] St. Emmeram on this day, Of the ancient veneration of St. Emmeram in Bavaria, begun immediately after his martyrdom, it is sufficiently and more than sufficiently established from what has been said above. Now I subjoin the rest, which pertains to his ecclesiastical cult received both at Regensburg and in other places; and first indeed I begin with the Martyrologies, in which frequent mention is made of him at this 22nd day of September. Wandalbert in his metrical Martyrology, in volume 2 of d'Achery's Spicilegium reprinted by Louis de la Barre, sang of him after St. Maurice and his Companions thus:

Emmeram accompanies him with the honor of a comrade,

Whom the distinguished nation of Britannia claims back by its voice.

See, however, what we observed about these verses in the preliminary Commentary at no. 41. Rabanus Maurus in his Martyrology recounted him on the same day thus briefly: And of St. Emmeram, martyr. Briefly too the Hieronymian Martyrology of Augsburg, published in volume VII of June by our Sollier, makes mention of him, in which one reads: On the same day, of St. Emmeram, martyr. Nothing is to be read about him in Bede, Notker, and Ado; but Usuard inserted him into his own Martyrology, from his Life as it appears, in these words: In Bavaria, of St. Emmeram, bishop and martyr. He persuaded that the crime of defilement, committed by a certain man, should be imputed to himself for the cause of Christ, and accordingly bore patiently the peril of death.

[90] Further, Sollier observes in the same place that in the various Usuardine copies, for Beuuariam one reads now Bejovariam, his name often dislocated, various Martyrologies celebrate now Bannariam, now Bavariam; but in the Rosweyde copy, Ratisponæ. In the Saint-Germain codex, brought to light by an anonymous Benedictine monk, it is called Beuvariam, all of which denote Bavaria. Much greater still is the discrepancy in the Saint's own name in the same copies, as Sollier noted in the place cited. For in the codex of Saint-Germain-des-Prés there is Himmerani (in the edition just praised it is Heimmerani); in that of Herines, Amtrani; in the greater Antwerp codex and in Muneratus's edition, Avitramni; in Molanus, Emerami; in the largest Antwerp codex, Emineramini; in that of Centula, Hameranti; in that of Brussels, Hemmeranni or Anteanni; in the Altemps codex, Hautramni; and finally in others it is written otherwise; on which account Sollier, from the Rosweyde codex and Greven, in place of Emmerani, which he judged came nearest to the truth, put Emmerammi in the text. In the Lives of him also, both manuscript and printed, some difference of the name occurs. In the ancient codex, formerly of the college of Fulda, now of our Museum, he is called Hemmerammus and Haimrammus; in the copy of St. Maximin of Trier, Heimerammus; in that of Saint-Omer, Haimerammus or Haimramnus; in our Saint-Germain exemplar, Hammiramnus; in the Utrecht one, Emmeramnus; and finally in his Life by Meginfred and in the books on his Miracles written by Arnolf of Vohburg and published by Heinrich Canisius, Emmerammus, in which way he is now commonly wont to be called. Let us return to the Martyrologies.

[91] The brief eulogy of the Saint woven together by Usuard rests indeed upon the Lives written by Aribo and Meginfred, various Martyrologies, in which St. Emmeram is said to have persuaded Ota or Uta, the daughter of Theodo duke of the Bavarians, and the young man Sigibald, that they should charge themselves as guilty of the defilement which they had committed; but in §4

we have shown that this cannot be admitted without harm to the Bishop's prudence and sanctity. Nevertheless the author of our manuscript Florarium of the Saints adopted that same eulogy with a few words changed, saying thus: In Bavaria, of St. Emmeram, bishop of Regensburg and martyr. He ordered that the crime of defilement, committed by a certain man, should be imputed to himself for the cause of Christ, and accordingly bore patiently the peril of death. The writer of the Hagenau codex agreed also, who among the Auctaria of Usuard in Sollier says among other things in a longer eulogy: At that time the duke's daughter committed defilement, which she confessed to him (the Saint) together with her fornicator. Upon whom he, enjoining penance, caused it to be laid upon himself, etc. On the contrary, the writer of the Brussels Usuardine codex in the same place preferred to set forth Usuard's words more moderately in this manner: At the city of Regensburg in Bavaria, the passion of blessed Hemmeran or Antean, bishop and martyr. Who permitted the crime of defilement, committed by a certain man, to be imputed to himself, though innocent, for Christ, etc.

[92] which are here set forth. In like manner the writer of the codex of Anchin tempered that period; but Belinus and Molanus in the later editions substituted: The crime of defilement was imputed to him. With these agrees the German Martyrology published under the name of Canisius. Pietro Galesini, omitting the cause of the martyrdom, only says: In Bavaria, of St. Emmeram, bishop and martyr, whose several limbs were cut off, that a heavier pain and torment might be branded upon him. Rightly too Baronius set down in the Roman Martyrology: At Regensburg in Bavaria, of St. Emmeram, bishop and martyr, who, that he might free others, patiently underwent a most savage death for the cause of Christ. I add finally the Parisian Martyrology also, in which at this day one likewise rightly reads: In Bavaria, of St. Emmeram of Poitiers, who, being bishop of an unknown see, set out into Germany for the sake of preaching the Gospel, and on account of a false crime was impiously and cruelly butchered. For the rest, the martyrologists who announce St. Emmeram at Regensburg are to be understood of the chief place of his cult, where namely his sacred body is honored, not of the arena of the martyrdom; for as we said above, the holy Bishop underwent martyrdom in the village of Helfendorf, and died not so far from the village of Aschheim.

[93] he was honored with an ecclesiastical Office already in ancient times As regards the ecclesiastical Office of St. Emmeram, it cannot be doubted that he was honored with some Office for many centuries past in his church at Regensburg; for his distinguished cult there, begun almost from his martyrdom itself, and reason itself, dictate this. Arnolf of Vohburg, in his Letter to Abbot Burchard, written long before the middle of the eleventh century, speaks of a certain ancient Office of his customarily recited there, in whose place he desired that another should be substituted, as we shall presently see. That same Office had been received in Hungary and was sung by the monks and clergy of the bishopric over which Anastasius presided, when the aforesaid Arnolf, coming to him, composed a new one and saw to it that it should thereafter be recited by them. So he himself teaches in the aforesaid Letter, in which, after he had said that he was sent by his abbot into Pannonia, and that after overcoming on the Danube a present peril of shipwreck by St. Emmeram's aid he at last happily set foot from the ship on Pannonian soil, he presently added: There Anastasius the archbishop received me more kindly than the rest, and addressed me more familiarly.

[94] Then, after the few things which we recited at no. 7 about Anastasius's judgment concerning the Life of St. Emmeram written by Aribo, his cult was at Regensburg and in Hungary; he says again, for our purpose: Remaining with him six weeks, I composed for the memory of the most holy Patron a number of antiphons with responsories, relying not so much on my talent as on a mind devoted to the praises of the Martyr. These the aforesaid bishop caused his monks and clerics to learn, and to celebrate publicly in church on his birthday. According to what is written, "Let old things depart from your mouth"; laying aside the old chant of him, which our men sing rather from the usage of antiquity than by any daring of authority. That Anastasius, as we said above at no. 7, was first abbot of Břevnov in Bohemia, then of the monastery of St. Martin in Hungary, from which he was promoted by St. Stephen the king to the bishopric of Kalocsa, likewise in Hungary. But he is here called archbishop because he administered the archbishopric of Esztergom for three years on account of the blindness of Sebastian, archprelate of that see; whence, returning afterwards to his own chair of Kalocsa, he retained the pallium which he had received on that occasion from the Roman Pontiff, and perhaps even then obtained for his church the second metropolitan dignity of Hungary, as some suspect. Hence it is uncertain whether Anastasius was living at Esztergom or at Kalocsa when Arnolf lodged with him, and consequently whether that recitation of the Office was introduced here or there.

[95] From Arnolf's words just recited, therefore, we have it that some old Office of St. Emmeram was at that time in use both at Regensburg and in Hungary, we shall publish the other, composed by the man of Vohburg. and that in its place a new one composed by Arnolf was prescribed by Anastasius to his people. It is likely that that new Office is, either wholly or in great part, the same as that which the often-praised very reverend father Frobenius Forster, Prior of the monastery of St. Emmeram at Regensburg, transmitted to us transcribed from Arnolf's autograph codex, and which we shall print, on account of the antiquity of the author, after the books on the Miracles. This Office has no Lessons, but prayers, hymns, antiphons, and proper responsories, put together from the sacred Scriptures and from the Saint's own Acts. Among the hymns there occurs in the first place one written in Sapphic meter, which is probably that very one which, as was shown above at no. 8, was composed by Meginfred, master of Magdeburg, as a favor to Arnolf, and given to him. The same hymn, as also many other things from that same Office, have been transferred into another which the monks of St. Emmeram use to this day, as the aforesaid Prior testifies, who also adds that in the autograph codex the ancient notes of the choral chant are written down, which he passed over. I add nothing further, because that old Office, as I said, I shall set forth.

[96] Among the Breviaries of various nations which we have in our Museum, Several dioceses in which the Saint is venerated, several also make mention of our St. Emmeram. That of Regensburg celebrates him on this day with a double Office, that of Freising with a semidouble, those of Eichstätt and Prague with a commemoration; but that of Vienna in Austria likewise honors him with a semidouble Office on the 24th day of this month of September. Besides this, the often-praised Frobenius observes in his manuscript that the same holy Martyr is venerated in the bishopric of Nitra in Hungary as principal patron. Doubtless the Hungarians, of whom the discourse will recur again, pursue St. Emmeram with that honor in order to show themselves grateful to the holy Martyr for the singular affection out of which he forsook his fatherland and bishopric that he might preach Christ to them. The same Frobenius wove together a catalogue of the churches which he had found dedicated to that Saint in various places, which I transfer hither in the very same words.

[97] and the places in which he has churches In the diocese of Regensburg. At Regensburg, the church of the monastery which guards this Saint's body and glories in his patronage.

At Geisenfeld, the parish church.

Unterlauterbach near Geisenfeld, the parish church.

Holbach in the prefecture of Dingolfing, the parish church.

Eschenbach in the prefecture of Tirschenreuth, in the Upper Palatinate, the parish church.

Köblitz in the landgraviate of Leuchtenberg, the parish church.

Waidhaus in the prefecture of Burgtrost Wizen, in the Upper Palatinate, the parish church.

Leonberg in the district of the monastery of Waldsassen, the parish church.

Münchenreuth in the same district, the parish church.

Eschelbach, the parish church.

Geisenhausen, the parish church.

Heberstfelden, in the prefecture of Eggenfelden, the parish church.

A chapel at Harpoln, in the prefecture of Neumarkt.

A chapel at Neuhausen near Gerzen, in the prefecture of Teisbach.

A chapel at Gross-Puning, in the prefecture of Natternberg.

An altar sacred to the cult of St. Emmeram in the parish church of Eggenfelden.

[98] dedicated to his name, are recounted; In the diocese of Freising. The church at Helfendorf, where also outside the village there is shown the stone once sprinkled with the Martyr's blood.

The church at Unterföhring, where the holy Martyr's body was placed upon the Isar to be carried down to Regensburg.

The church at Aschheim, where the holy Martyr's body was first committed to the earth, where also the sepulcher is shown today.

In the same place, within the village, a chapel on the spot where he sent forth his spirit to heaven.

Moosinning near Erding, the parish church.

In the diocese of Eichstätt.

Spalt, the collegiate church.

Wemding, the parish church of the town.

Rohr, the parish church.

Wittesheim near Mannheim, the parish church.

Trumerzam, the parish church.

Olesham, the parish church.

In the diocese of Salzburg. Vogtareuth, the parish church.

In the diocese of Mainz. At Mainz, the city parish church under the patronage of St. Emmeram.

In Hungary. In the bishopric of Nitra St. Emmeram is venerated as principal patron.

That several other churches are dedicated to the honors of the Lord Emmeram, especially in the diocese of Regensburg, I do not doubt at all; yet only the aforesaid have thus far come to our knowledge. Thus far the very reverend father Prior: now some things must be noted.

[99] concerning which churches That the church at Helfendorf, founded on the arena of the holy Martyr, already existed in his own time, that is, after the middle of the eighth century, Aribo writes in the Life at no. 30, where he says that that place of the martyrdom, after it had lain for many years uncultivated and neglected, at last shone with so many miracles that Christians, led by religion, founded a church on it, in which afterwards also very many benefits and miracles were divinely granted, some of which Aribo himself testifies that he saw. Karl Meichelbeck, in volume 1 of the History of Freising, dissertation 2, page XV, writes that the same place was given to the church of Freising under Erimbert, the brother of St. Corbinian and second bishop of that see, and was adorned by him with a sacred building, which he consecrated to the honors of St. Emmeram. He repeats the same in his account of Erimbert, §6, and elsewhere, and proves it from the instrument of the donation of Ortlaip, made under Aribo, the fourth bishop of Freising, which he recounts among the instruments at no. 26. In this Ortlaip does in fact testify that he bought at a just price from the inhabitants the place where the blessed martyr of Christ Heimram chose the field of his contest, and which lower down he calls Helphindorf, and that he built there a church to that Saint, Bishop Ermbert of good memory being the dedicator, and finally that he subjected this to the jurisdiction of bishop Aribo. But that charter is noted: Done in the village of Isen on the day of the consul, on the Nones of October, in the twenty-fifth year of the reign of the lord and most illustrious duke Tassilo, in the tenth Indiction — which year of Tassilo Meichelbeck fastened to the year of Christ 772.

[100] Concerning the church erected also on the place of the holy Martyr's death Aribo makes mention in the Life at no. 25 and the following, writing some things are here observed, that this too, through spaces of innumerable years given over as it were to oblivion, at last began to be held in veneration and was adorned with a sacred building dedicated to his name, after it was noticed that the same, while the earth all round was stiff under deep snows, flowered the whole year through with vernal beauty and pleasantness, and was not subject to rains and the other tempests of the air. He adds that in the same church very many benefits or miracles likewise

were obtained. That the church at Aschheim was dedicated to St. Peter the Apostle when the lifeless and mutilated body of St. Emmeram was buried in it, we learn from the same Aribo at no. 31 in the Life; but of the change of its titular name neither does he make mention, nor have we found from any other source whether by lapse of time that same church assumed the name of St. Emmeram, or whether in its place a new one was afterwards built and dedicated to the holy Martyr, and so began to be called. Concerning the situation of both places — that of his death, that is, and that of his burial — consult the Commentary at no. 70 and following; concerning the sacred body translated from Aschheim to Regensburg, at no. 73 and following. Of the churches dedicated to that Saint in the bishopric of Eichstätt, two parish churches, namely at Trumerzam and Olesham, are at this time occupied by the Lutherans, as the often-mentioned Frobenius Forster observes.

[101] At Unterföhring, or Lower Föhring, a place situated on the river Isar, especially concerning the church of Föhring, where we said the holy Martyr's body was placed on a boat that it might be translated to Regensburg, his cult is famous to this day, as the most exalted abbot teaches me in the annotations on chapter 6 of the Ratisbona monastica, page 36, from which I render the following from German into Latin. In this place St. Emmeram is still constantly venerated by devout pilgrims. Whole villages too, from ancient times, come thither to this holy Martyr with a train of suppliants to honor him and to praise God in him. The church there had been several times enlarged in the year 1739, and was made illustrious with great adornment by the skillful lord Asam; but the expenses were met by the most illustrious lord Joseph Nocker, a merchant of Munich of pious memory, and his wife Maria Catharina, etc., out of a singular zeal and devotion toward St. Emmeram; and besides, together with a priest of the hermits, a benefice was founded for six Masses to be read there every week. In this place also is the novitiate of the Hermits of the Congregation of Freising and their annual assemblies are appointed. The Most Eminent Cardinal Theodore, bishop of Freising, etc., duke of Bavaria, etc., deigned in the year 1742, on the 15th day of July, himself to consecrate this new house of God pontifically, and by a kindly decree to establish there certain exercises of piety in perpetuity. It is fitting also to mention here that the most serene Maximilian Emmanuel, formerly elector and duke of Bavaria, himself confesses in the letters of foundation that in the twofold Hungarian military expedition he was twice seized by a dangerous fever, from which, after a vow made to St. Emmeram, he recovered through his patronage. Wherefore that same prince established for this church a foundation of two hundred gold pieces, that the Hermits might take diligent care of it. Some weeks ago I was informed that devotion in this place is increasing also, and that St. Emmeram is often honored by most illustrious persons as well. Thus far the most exalted abbot.

[102] and of his cult That the cult of St. Emmeram is famous in Hungary too, or at least was so, Melchior Inchofer writes in volume 1 of the Hungarian Annals, in the preliminary Chronicle at the year of Christ 652, where, after relating that Saint's martyrdom among the Boii, he says this: Him, after they had received the Gospel, the Hungarians began to venerate as a Patron with more than one basilica dedicated to him; among which that long shone forth which was built with singular workmanship near Pécs. In the Acts of St. Zoerard, or Andrew the confessor, and of St. Benedict the martyr, who at the beginning of the eleventh century flourished in sanctity in Hungary, written by Maurus bishop of Pécs and given at the 17th day of July in our Work, that St. Benedict is said to have been buried in the basilica of Blessed Emmeram the martyr, in the same grave in which rested the bones of the holy father Andrew. Inchofer, just praised, in the Annals at the year 1009, so far as I perceive from the Index of that Work, believed this to be the same as that which he had said above was dedicated near Pécs, and judges that its author was Gisela, the wife of St. Stephen king of Hungary; although others prefer to ascribe it to Geysa, the father of the said king.

[103] and church But if some church of St. Emmeram existed near Pécs, which we cannot deny, it must be that this was other than that in which Maurus, the contemporary bishop, affirmed that the aforesaid SS. Zoerard and Benedict were buried. For St. Zoerard lived in the monastery of Zobor not far from the city of Nitra, situated in the county of the same name on the river likewise called the Nitra, and betook himself thence into the nearest wilderness near the river Váh, not far from the city of Trenčín; whence, when dead, he was carried to the church of St. Emmeram and there entombed. In the same place in which he lived, his disciple St. Benedict lived, from which he was led out by robbers and slain and cast headlong into the nearby river Váh, and thence afterwards drawn out and buried in the same church of St. Emmeram. This church, therefore, was in the county of Nitra, which is situated in Upper Hungary toward the borders of Poland, from which the city of Pécs is very far distant, lying as it does in Lower Hungary, in the county of Baranya, not far from the river Drave, which separates Hungary from Slavonia. I do not know, therefore, whether the aforesaid Inchofer wrongly confused two different churches, or wrongly placed one which had been founded in the county of Nitra in the neighborhood of the city of Pécs.

[104] Of the Nitra church of St. Emmeram mention is likewise made by the Reverend Lord Andreas Placidus Maggor, in Hungary. archabbot of St. Martin in Hungary, in letters formerly sent to our Bolland, from which our Cuper at the aforesaid day of July, page 335, recited the following: The relics of these Saints (Zoerard and Benedict) translated from the church of St. Hippolytus the martyr to the citadel of Nitra, lay placed in the church of St. Emmeram the martyr in a more eminent place and tomb. For the rest, it is unknown to me whether any such church of St. Emmeram survives there, and whether the cult of that Saint, such as Frobenius Forster asserted above at no. 98, holds to this day in the bishopric of Nitra. The reason for doubting is that the Reverend Father Ladislaus Vid, Rector of our college and novitiate of Trenčín, cited by the aforesaid Cuper at page 327, living at Nitra in the year 1660, wrote to our Henschen what I subjoin. The patrons of the cathedral or chapter church of Nitra at this time are SS. Andrew and Benedict, of whom commemorations are made as of patrons. Of St. Emmeram there is no memory in the divine offices, although formerly a chapel is said to have been erected in his honor in the same place in which the basilica of SS. Andrew and Benedict stands today.

LIFE

By Aribo, bishop of Freising,

From the codex of our Museum marked Q Ms. 6, collated with others.

Emmeram, bishop and martyr, at the village of Helfendorf in Bavaria in the diocese of Freising. (S.)

BHL Number: 2539

A. By Aribo, bishop.

CHAPTER I.

The Saint's fatherland, pious youth, and bishopric: his setting out to convert the Avars of Pannonia: his apostolate in Bavaria: the odium of another's crime willingly taken on: the Roman journey begun.

[ ] Born at Poitiers and made bishop, In the name of God most high. Forever, from our reigning Lord Jesus Christ, who deigned to redeem his own servants by his blood, after whose passion the report of him had spread far and wide, blazing through the parts of the world, ^b so that no small part of Europe was known to flourish signally in the enclosure of holy Christianity, and the Westerners — so many of the Angles, the Britons and the Irish and the Gauls and the Alamans, and a part ^c of Germany — had little by little in a wonderful manner shone steadfastly in the praise of God; among which provinces Gothia, ^d Le Mans, ^e Spain, and Aquitaine, with their inhabitants, laying aside idolatry, began to worship the only Son of God. In the parts of the aforesaid Aquitaine an ancient city is known to be situated, Poitiers ^f by name, from which sprang a boy, Hemmeram ^g by name, who from his boyhood began to despise the world and to trample its glory as though it were refuse, and to form himself to the sacred study of liberal letters, in such measure indeed that, by the inspiration of the Judge on high, he deserved to ascend to the highest honor of the pontificate. ^h

[2] he feeds his flock excellently. For he was tall in stature, comely in form, sincere in countenance, outstanding in almsgiving, illustrious in fastings, chastity, and continence, eloquent in speech, shrewd in rooting out vices, simple in planting and watering the breasts of his subjects; from whose mouth psalmody flowed unceasingly, like the waters of a river leaping down into the depths of the valleys, until he should finish all of David's ⁱ after his custom. He sweated, as we have said, to water with heavenly rain the fields of the hearts of his subjects, so that he scarcely granted his mouth any rest at all. He was a foot to the lame and an eye to the blind, a refresher of the poor, a father of orphans, a defender of widows, a consoler of those who mourn. But so great a care of feeding the Lord's sheep ^k was in his breast that, running hither and thither through the cities and towns of the Gauls, through the villages and the houses of the faithful, he preached, belching forth mysteries to the wise while he poured out milk for the weak; and what he preached with his mouth he confirmed by example, so that he was loved by all. To him flocked the noble and the ignoble, the rich and the needy of the kingdom of the Gauls, to almost all of whom, as necessity compelled, he did not refuse to give \* abundantly; to some clothing, to some food, to others ornaments as they had need, he bestowed with the most cheerful countenance; but above all he sweated to build all men up inwardly.

[3] About to preach to the Avars, he seeks Pannonia, But while the most reverend man Emmeram the bishop was strong with so many vigors, a report reached him that in certain parts of Europe the people of Pannonia, the whole realms of the Avars, ^l their eyes blinded to the light of Truth, which is Christ, were above all enslaved to idols. Whereupon the Servant of God, being greatly saddened and touched inwardly with grief, began to meditate within himself to come thither, that he might preach Christ there. ^m Having therefore left his home and immense substance, forsaking the throngs of so many noble kinsfolk, and appointing another bishop in the see of the city already named, ⁿ imitating the example of the patriarch Abraham, who is bidden by a divine voice to go out from his land and from his father's house and from his kindred; and having taken a company with him, as his will had furnished, he crossed the river Loire ^o and pursued his journey, sowing \* the seeds of faith through the parts of the Gauls, until he should penetrate to the head of Germany, that is, to the streams of the Rhine. [p] Having now left these parts behind, he entered Germany. And since he did not know the language, he went forward through a certain interpreter, a religious priest, Vitalis [q] by name, planting excellently by God's help to the increase of his hearers.

[4] coming to Regensburg, by Duke Theodo For his speech was in the breast of his hearers like a timely rain when in spring it pours its dew upon the dry fields, from whose pouring the roots of the crops revive and every kind of grass grows green; so the earth, rising as it were from the sleep of death, is restored in its beauty to its former pleasantness. When with the purpose of this solicitude he had accomplished his journey, so as to leave their parts behind, he began to enter Germany of the South, and came to the streams of the river Danube in the parts of the Bavarians; [r] whose

streams as he followed, he arrived at the city of Radasbona, [s] which, built of hewn stones, had grown into the citadel and metropolis of this nation, and which at that time the duke of the nation of the Bavarians, the eager man Theoto, [t] was governing; into which city the venerable Bishop entered. And when he had been presented to the gaze of the aforesaid prince, and had brought his secret purpose to the door of his mouth, he professed that with God's help he would go to the parts of Pannonia, to the robust nation of the Avars; [u] and there he promised either to suffer for Christ or, at his nod, to end his life in peace.

[5] For at that time discord arose between the Huns and the nation of the Bavarians, being asked, since it was not permitted to go to Pannonia, so that from the hands of the ravagers about the intervening river Enns [x] the depopulated cities seemed almost deserted, so that the woodland might be understood to be given over to the increase [y] of the beasts, since human frailty had no confidence to pass this way or that, because although a man had been bound by the bond of an oath by another, yet treachery was rather reckoned \ far greater than the kindness shown. [z] Then the aforesaid Theoto, duke of the nation of the Bavarians, announcing beforehand that he was at variance with the Avars, professed that he would by no means allow him to go thither; but he begged that so great and such a Bishop, known to God, would remain with him and his people. But after he had tasted his sweet preachings, [aa] he judged that he ought not to consent to grant him room for departure, but rather with generous and honorable countenance ought to grant the Pontiff possessions in the already mentioned province; and \ that he would be their Pontiff; and, if he would so deign, \* that at least for the zeal of humility he would not refuse to preside as abbot over the convents of this province with regular [bb] zeal.

[6] The holy Servant of God said that he had gone out from the borders of the Gauls for this, he remains there, that he might convert the peoples of the Huns, who know not the God of heaven, that is, Christ crucified; but when he recognized that it was by no means permitted him to complete the journey he had begun, he consented to the entreating duke, seeing that the land itself was excellent, pleasant on its surface, rich in wooded trees, plentiful in wine, more than supplied with iron, abounding in gold and silver and purple; that the men were tall and robust, grounded in charity and humanity; the soil fertile in crops, abounding in beasts of burden and in all flocks, so that the surface of the earth almost seemed to be covered \; that it abounds in a plenty of honey and bees, is filled with a multitude of fish in the pools and rivers, is watered with clear springs and streamlets, and is seasoned with salt as need required. The city is, as we have said before, Radasbona, impregnable, built of squared stones, lofty with the greatness of its towers, \ abounding in wells, upon whose northern side the Danube pours its streams with its rigor toward the East in its course. [cc] The mountain country of the region is fruitful, given to pastures, abounding in herbs; and the woodlands are furnished with wild beasts, and the thickets with stags, oxen, roe deer, ibexes, and every kind of beasts and wild animals.

[7] But its inhabitants, being neophytes at that time, had not rooted idolatry out of themselves, and for three years the Bavarians because, like their fathers, they drank the cup of Christ and of demons in common to their own [dd] sons as well. Whence by inspiration from on high the venerable Pontiff had determined to root out utterly the idolatry which he had observed, and to commend the seeds of faith [ee] to the untaught breasts of the inhabitants of this land, that with increase he might store in the granaries the grain of doctrine now brought to maturity, and that at the last he might obtain a glorious death in the place, so that the region in which he was dwelling might serve as his field of contest. Meditating these things [ff] continually, for three years he busied himself, running about through the cities within the borders of the aforesaid prince, through the towns, through the villages and the houses of the faithful, intent upon a most urgent care: in some he planted the seeds of faith in the breast, from others he cut away vices by the roots out of the body with shrewd discourse; toward the meek he appeared humble, against the powerful he raised himself and showed the strength of a lion; and whatever, apart from a single garment, he had received from the hands of the faithful, he imparted with thanksgiving to the needy.

[8] While these things were being done for a long while, and his teaching seemed to traverse \ almost all the hiding-places of this land, he strenuously cultivates: then, about to go to Rome, the most holy Man, foreseeing in the spirit that the end of his life was drawing near — in which almighty God, loosing him from the bond of his labor, would join him to himself and reward him with everlasting joy — waited as it were \ undaunted; and as a robust athlete on the field of contest, fortified with an invisible shield, he awaited the day of his calling and of his reward; and none the less at fixed times, day and night, he did not cease to hurl the sword of prayer with outstretched arm against the ancient enemy. For he began to ask leave of all the inhabitants that they should grant him leave to go to Rome for the zeal of prayer. For he was affable beyond measure [gg] both with women and with men, whose skillful care, hidden in the veins of his breast, he governed; whose breasts he watered one by one as he was able; and where what was brought forward in common did not suffice, he most diligently imparted secret counsels, so that scarcely anyone passed by in whose heart he did not sow at least a divine spark.

[9] Of the defilement of Ota, the duke's daughter, For at that time the aforesaid and illustrious duke of the aforenamed nation had a daughter, Ota by name, who by lust and the devil's persuasion was overcome by the son of a certain judge, called \* Sigibald, so that she conceived in her womb. Both began to groan together between themselves, since they could no longer conceal the defilement. And having taken counsel with one another, they cast themselves at the feet of the most holy man Emmeram the bishop, and disclose that they had been caught in defilement, and that they could in no way escape torment unless, by the inspiration of his compassion, the Judge on high should stretch out his hand to the fallen. For, as is the way of sinners, they dreaded present punishments more than the perpetual torments of souls. The most holy Man therefore began to have compassion on the words of those who groaned, yet sharply rebuking and reproving the sin committed, intimating that they ought rather to dread the damnation of the soul than the temporal punishments of bodies.

[10] he bids the charge be falsely laid upon himself, and a certain priest He pointed out to them the measure of penance, yet not withdrawing the hand of pity, and enjoined them under silence that they should lay the crime committed upon himself, [hh] that they might the more easily escape the torments. The venerable Pontiff foreknew that, if this crime came into the open, he could in no way have obtained pardon for them from the girl's father: then he offered to be made guilty of another's crime, that he might turn away from them the scourge which they dreaded. Having received leave from the prince, and having greeted all, both the duke and his offspring and the satraps of the land, he set out. But at his going forth the whole city was turned to mourning, both needy and rich, and they wished [ii] that they might not remain bereft of so great a Pontiff. In his company a guard of clerics followed. For the most holy Man was full of the spirit of prophecy; and that I may take away \* occasion from my readers, I make known one prophecy of his out of many.

[11] being secretly warned of this matter, he sets out. For when the venerable Man was going out of the city, he had summoned to himself a certain religious priest, Wolflec [kk] by name, and disclosing the secret in the spirit of prophecy, he said: Attend, most beloved brother, and tell it to no one while I live: for when you hear that I have ended my life by various torments on account of a certain crime, make it manifest to all who are established in sacred Orders, lest any of them fall through cowardice, [ll] or judge me guilty of this crime, and, as it were by imitating the examples of this affair, slip from his own estate: because we must root out utterly the reproach of teachers; and although a man stands free of the crime, yet by the examples of those who follow and detract he fosters souls in sin, when he does not hide himself from the examples of the depraved. And that he had the spirit of prophecy is assuredly established from this, that the religious and aforenamed priest, after the glory of the blessed Pontiff's reward, testified that he revealed the secret to all whom he could find placed in sacred Orders, that he might be free of this crime.

ANNOTATIONS.

p. This too is a most commonly known river of Germany, which separates it from Gaul toward the East. In the Trier manuscript, for penetraret is read transierit.

q. Of this priest Vitalis mention will recur below. Jacques Basnage, in volume 3, part 2 of Canisius's Ancient Readings, in the Observations on the monuments of Salzburg, no. 13, unskillfully lays it down that this is the same man as St. Vitalis, the companion of St. Rupert bishop of Salzburg, and into the bishopric

as his successor. Basnage was refuted by Marcus Hansiz in volume 2 of Germania sacra, among the Corollaries, no. CXXXVII. And certainly also from what is to be said below at no. 20 and following, it is manifest that this Vitalis was far different from the holy bishop of Salzburg of the same name.

r. In the Saint-Omer manuscript it is Bauuariorum. For the rest, Bajuvarii, Bauuarii, Bajoarii, and Boi signify the Bavarians.

s. The aforesaid manuscript has Radaspona. Now Ratisbona or Ratispona — which is also called by another name Reginum, and by Arnolf of Vohburg with the Greek word Hiatospolis, in Latin Imbripolis, but by the inhabitants Regensburg — is a city of Germany in Bavaria, founded on the Danube where it receives the river Reginum, commonly the Regen. It was formerly the seat of the kings and dukes of Bavaria, but is now a free city of the empire and episcopal under the metropolitan of Salzburg.

t. This Theoto was the first of that name, concerning whom consult the preliminary Commentary at no. 45 and following. In the Saint-Omer manuscript, and by Arnolf in book 1 on the Miracles of St. Emmeram, he is called Dioto; but by Meginfred in the Life published by Canisius, Theodo.

u. Thus I have corrected it from the Saint-Omer manuscript; for in our codex it was faultily read iturum velle, etc.

x. The Anesis, Anisus, Anasus, commonly the Enns, is a river of Germany which, rising in the territory of Salzburg, divides Upper Styria from Upper Austria, and then in the latter, a little above the city Anassus, likewise called Ens by the inhabitants, falls into the Danube. Further, the Avars or Hunno-Avars occupied the said Austria, and thence frequently harassed Bavaria, until at last they were conquered by Charlemagne and almost destroyed. See Pagi in the Critique of Baronius at the years of Christ 788, 790, and 791.

y. So have all our copies, and Le Cointe; yet what the faulty phrase means is clear enough.

z. That is, that no faith could be placed in the Avars, even if with an oath they had granted access to themselves.

aa. So it stands in all the copies; but that the sense may be complete, supply here: He determined that, etc.

bb. Le Cointe reads: Or for the zeal of humility he would not refuse to be abbot with zeal for the conventual rule of this province, etc. Go to the preliminary Commentary at no. 54.

cc. These words are read more correctly thus in the Saint-Germain manuscript: Upon whose northern side the Danube pours with its rigor toward the East with its streams.

dd. This word I have restored from Le Cointe, since in our manuscripts it was read Suisque. Perhaps, however, it should be read: To himself and to his sons, etc. For the rest, concerning the state of Religion in Bavaria at that time consult the preliminary Commentary at no. 48 and following.

ee. Le Cointe and the manuscript of St. Maximin of Trier have, in place of rudibus pectoribus, rure pectori; the Saint-Omer one, Rorem pectoris in abundantium. The sense will be clearer if we render the obscure period thus: And that he might commend the seeds of faith with dew to the breasts of the inhabitants of this land.

ff. This word I have substituted from the Trier manuscript and Le Cointe; for in our codex it is: While he was meditating these things.

gg. In the Trier manuscript and in Le Cointe one reads: There was to him an affable (or conversable) manner, etc.

hh. This counsel of St. Emmeram about having the defilement falsely laid upon himself we have rejected, with the men of sounder criticism, as plainly unworthy of a holy Bishop, in the preliminary Commentary at no. 59 and following.

ii. The word optabant, which was wanting in our codex, has here been added from that of Trier.

kk. In the Saint-Omer manuscript he is called Wulfrecuus, in the Saint-Germain one Wolflagius, in Le Cointe Wolfletus, by Meginfred Wolflacius. Hund in the Metropolis of Salzburg, part 1, page 186, calls him Velipholægus, and wrongly makes him St. Emmeram's successor in the bishopric of Regensburg.

\ elsewhere: ministrare*

\ elsewhere: spargendo*

\ elsewhere: majus*

\ elsewhere: ita ut*

\ elsewhere: dedignaretur*

\ elsewhere: videretur*

\ elsewhere: multitudine*

\ that is, fulgere*

\ elsewhere: qui*

\ that is, nuncupato*

\ ne*

CHAPTER II.

Ota accuses the Saint of defilement: she is banished: the Saint, visited with a cruel martyrdom at Helfendorf, dies on the road while, still breathing, he is being carried to the village of Aschheim.

[ ] Meanwhile Ota, accusing the Saint of defilement, The venerable Bishop of God, as he had promised, makes as though the thresholds of the Apostles were to be sought \*; yet he was not ignorant of the end of the affair which had happened. He had completed the course of three days of the journey he had foretold, and when he had come to a beloved place, he did not endure the occasion of going on; ^a for there was in the place a spring which sent forth clear waters, where he had chosen the field of the contest for the victory in the struggle which he desired. He makes as though he were awaiting something, ^b so that the band of his disciples wondered what matter of care lay in the Pontiff's breast. And it came to pass that the aforenamed duke's daughter was openly caught in defilement and brought before her father's gaze; and being questioned in the presence of the bystanders as to who had dared to commit this abominable act, so as to presume to join the offspring of so great a man to himself in intercourse, she, being terrified and struck with excessive dread, professed that this had happened through intercourse of the Bishop with her. But her father, unbridled with temporal glory, blazed into the most vehement anger, so that he was scarcely restrained by his own men from laying his own hands upon her and cutting down his own offspring with the sword.

[13] When he saw that he could not accomplish this, he deprived her of her substance and of all her goods, she is banished to Italy: Lantbert and sent her into Ausonia under condemnation of exile, in which condemnation the aforesaid woman remained until the day of her death. Now she had a brother, Lantbert by name, who, when he perceived his sister's shame, being filled with excessive fury, took a company with him to his own condemnation, that he might glut the wickedness of his soul as he could, and undaunted strove to unfold his journey along the path with the swiftest course after the venerable Servant of God, until he came to the village called Helphindorf, ^c in which the blessed Bishop had determined to pledge his own soul to God in martyrdom for a heavenly seat. But the Soldier of Christ, standing girt with his sword on the field of contest, undaunted in heart, was singing the hymns of Terce of that day, in which house a shield was fixed to the wall, over which, his relics ^d being hung, a lamp was lit; and he poured out with his companions a most earnest prayer to the Lord.

[14] But those in the choir of the Bishop most devoted to God, hearing the onrush of men running and the immense sound of horses and the clashing of shields, one of them ran, springing out of the choir to the entrance of the house; and when he perceived a multitude entering with shields and spears within the enclosure of the house with insolent mind, he brought word with a loud voice to the ears of the Master in the sight of his fellow-disciples. And so the holy Bishop of God, with a cheerful countenance, strengthening their hearts, said: These who have come are not the occasion ^e of our condemnation, but through them I must be rewarded. But when the aforesaid brother of the girl found the venerable Bishop present there, he leapt down from the horse on which he sat — for there was in the middle of the forecourt a stone set there, as is the custom for those mounting a horse — and springing upon it and standing propped on a staff, he ordered the Bishop to be brought. And when he saw him led to him, being lifted up with temporal glory, he brought out words from the occasion, saying: Come now, \* Bishop and our son-in-law! But he, calling God to witness, testified that he had no father-in-law by earthly acts.

[15] clearing himself in vain, When the aforesaid prince had scorned to hear these things, and was hurling words in his face with many injuries and insults in the sight of the bystanders, and with reproaches beyond number — what honors he had for so long a time enjoyed honorably in his life under the duke's dominion, so that the Pontiff ought not to have inflicted so great an insult, that being lustful he should bring the daughter of so great a man and so high a prince to childbirth as an example to many — the most holy man of God, the bishop, began with a cheerful countenance, in modest and peaceable words, to offer his excuse, saying: I promised that I would go to Rome, a suppliant, to seek the thresholds of Peter, the prince of the Apostles, whose Church is known to have been founded by evangelical authority, whose censor it is not doubtful is present beneath the chamber of the world, who by God's authorship has succeeded to the honor of Peter, an Apostolic man and most holy, and holds the primacy among those established in sacred Orders. Send any prudent man along with me, that the judgment in this matter may be presented in the sight of so great a Pontiff, and that I may there be tried according to rule, lest I appear guilty of this crime. For the cause of charity I give you counsel (but I know that you will not receive it), not because I dread your torments; but I rather grieve for your condemnation, because it is now not doubtful that you are working the loss of your own soul.

[16] he orders him to be bound to ladders, and in his limbs But the contumacious tyrant scorned to bend his neck beneath the words of truth; and blinded in mind as to the light, seizing the staff on which he leaned propped, he did not fear to strike the breast of so great and such a Bishop of God, and at once ordered his followers to lay hands on him. When the guard of his clerics perceived this, being terrified with immense dread, they set themselves under cover through the hiding-places of the houses, fulfilling what the prophet had long ago brought forth in prophecy concerning the Truth: I will strike, he says, the Shepherd, and the sheep of the flock shall be scattered. But no small throng of the soldiers sharply laid hands on the holy Bishop of God, that they might be able to soften the mind of their raging temporal lord. At the prince's command, stripped \* of his cloak and stole, he was led into his host's barn, ^f where they seemed to store their grain; and being laid upon a ladder and bound with ropes, between the intervals and the cutting off of his limbs, as he was able he poured out the greatest prayers to Christ, saying: Lord Jesus Christ, who didst put thy hands upon the Cross and hast redeemed me by thy blood, I render thee the greatest thanks, because thou hast deigned to lead me from so many regions to this place, and dost dispose that I, guiltless of this crime, should pour out my blood for love of thee.

[17] While he was praying, five men were chosen who should cut away his limbs by amputations; he orders him to be dreadfully mutilated, two of whom, trembling with pale face, brought forth words from the secret of their heart, saying: Lord Jesus Christ, require not this man's blood at our hands: for thou knowest that we do not of our own will, but compelled by command, do this which we are about to do. But the most holy Servant of God, when he heard, said: Lord, requite them according to their heart. But the rest of the executioners who were there, three in number, belched forth the impiety of their heart in open testimony, saying: Why ought we not cruelly to lay hands upon him who shamelessly, by the tinder of his lust, laid hands upon the offspring of so great a man? So let it be taught far and wide as an example, that hands laid unlawfully upon women ^g ought to be cut off: and at once they cut off the tips of his fingers joint by joint. Then, as the raging man's fury urged,

\* the command, they tore out his eyes by the roots from the depth of his head: then, his hands being cut off, they lopped away both his ears, that they might soften the mind of that most cruel man and brother of the girl.

[18] Amid so many torments the holy Martyr of God, like a clear spring which in its flowing does not interrupt its course, and, his tongue torn out, leaves him half dead. so did not cease to sing psalmody in hymns to God. For he was made robust in the struggle by strength from above, so that not even a groan of his moved the ears of the bystanders; but with a cheerful countenance and a sincere mind he poured out prayers unceasingly to God, as we have said. Then they seemed \ not to be satisfied with the pains of the tormentors: cutting off both his feet along with his palms, whose joints had already been emptied out, they were not afraid shamelessly to tear away the genitals of so great a Martyr of the high-throned God; whose voice, though slight, persevering in the praises of God, none the less panted to chant the Davidic song. And when they saw him \ afflicted with pains and loosed in the framework of his limbs, envying the ministry of his tongue, they set iron in his mouth and cut it out of the blessed Martyr's palate; and leaving his body maimed and his limbs emptied out, they went away. But there remained in the field of contest the triumphal Victor, wrapped in gore and exulting.

[19] When these had gone away, to the venerable Martyr of God there gathered from the hiding-places and thickets and the corners of the buildings the company of clerics together with the neighboring women. ^h The holy and glorious Martyr of God asked water of those standing by him for his refreshment; ⁱ then his religious priest and interpreter, of whom we made mention above, Vitalis by name, compelled to grieve at his Master's torments, said tearfully: Why do you wish to be refreshed, when you are known to be emptied out of your limbs by so many torments? For it is better, as it seems to me, that you should choose \* to die than that, afflicted with such great outrages, you should try to have a zeal for living. Then the Martyr of God, when he saw that the mind of his subject was more bashful in earthly acts than was expedient, gathering his spirit, unfolded as best he could the words of his severed tongue, saying: Does it not come back to memory that I have often said that no one ought to hasten to death, but rather by choice to defer it, that he may be able by pious intercessions to forestall the face of the Lord, and that there may be given to the weak a space for repenting of what human weakness had committed? Or does it seem grievous to your sloth to refresh a bleeding breast?

[20] he foretells a punishment, which the man paid, But now I will set a punishment upon your temporal life, that on whatever day you shall offer any kind of drink to your mouth, you shall be made a stranger to your former senses. You shall bring loss to no one, but shall remain an example to the disobedient. ^k And so it came about that the word of the holy Man and Martyr of God remained in truth: for the aforesaid priest Vitalis lived long, and many days after his Master's death, in that city to which the body of Christ's Martyr had been carried; and so long as he fasted, he offered to the living an example of his skill and of his excellent judgment, so that scarcely a day passed on which he did not complete the solemnities of Masses together with the praise of psalmody in hymns; that is to say, tracking the footsteps of his Master and sweating on the steep path of this age; so that it is not doubtful that he ascended the summit of heaven; \* because he was zealous in almsgiving, and what he could not fulfill in strength, yet he did not withdraw his will from the needy; not moderately intent on Prayers and vigils, distinguished in charity and hospitality.

[21] as long as he lived. The Saint's limbs, placed in a certain tree, But nevertheless, as we have said, it is certain that he fulfilled his Master's words until his death. For when, his fast being completed, he took food at fixed times, whatever kind of drink he had received with his mouth, at once, estranged from his former senses, he was seized by an unclean spirit, and with his face altered and with immense gnashings he ran hither and thither through the streets of the city, through the chasms of the earth, through the broken places of the rocks, through the monuments of the dead, through the various spaces of the places, and made a din with abominable and foul words, and yet brought loss to no one. Sometimes it happened that he ran along the height of towers, and yet by no means suffered the fall of his body, until he had completed the day of his calling. These things then being past, the inhabitants of this place, having gathered the severed limbs of the sacred Martyr, hid them in a certain tree, in common speech the white thorn, and went away. For it was commonly said by many physicians that if anyone's severed limbs \* were cast under the ground, his trunk would obtain by no physician's art the recovery of health. ^l But this is not to be taken by the faithful as an example; rather is the prophetic testimony to be imitated, that a man cast his care upon God, and he himself will nourish him.

[22] then are not found at all; concerning which matter the author For on the same day, no long interval having passed, two unknown and most beautiful men, riding along the public path, inquiring of certain men who were plowing in a field about the sacred limbs of the holy Martyr, when they had questioned them for a good while, learned that they had been placed in a certain tree; and while all the tillers of the field looked on, they turned aside to that place, and were seen by them no more. As many are witnesses of this matter as there are inhabitants of this place, who, struck with amazement \* at those unknown men and at their disappearance, went to the tree, but by no means found there the limbs of the holy Martyr which they had placed. A wonderful matter indeed, and greatly astonishing in our times! since it still remains unknown to human weakness by whom they were taken away, or whither they had been carried. But what is to be thought about those limbs of which we have spoken, I do not know; unless it were given to be understood by divine dispensation of what merits the holy Martyr was worthy, since it is not doubtful that his bleeding limbs, cut from him while he was still living, were taken from that place by divine knowledge and laid up under the glory of honor; and yet, as we have said, they remain unknown to men. ^m

[23] But I think those limbs turned aside from the track of truth for this reason, [brings forward his own conjecture. The Saint, while he is being carried to Aschheim,] that men, ministering by their own acts to the invisible head, which is Christ, and putting away their own pleasures, and offering service to the poor, may be undauntedly visited with outrages for Christ; while their hope and head, which is Christ, for the edification of the living, had not provided under honor for the members hoping in him, as they deserved; ⁿ and therefore it is not doubtful that they were carried off by unknown men and laid up in the knowledge of the head, that is, of the Divinity, \* with no ordinary glory. But the matter of the limbs became known to the inhabitants, so that it turned to astonishment for them; and although but little, yet with opened eyes they recognized ^o his sanctity. Then the men who were with him, placing the blessed and most God-devoted bishop Emmeram, and the triumph of the glory of martyrdom, upon a wagon out of the field of contest — that is, out of the threshing-floor which then lay sprinkled with grain more precious than pearls of cleansed wheat, that is, with gore — brought him back with eager haste to the public village called Aschheim, [p] distant almost twelve miles, where a church of the blessed apostle Peter was seen to be built with walls; that they might carry so great a Man and Martyr of God thither, lest he should end his vital breath in their mean buildings: because although in their eyes he had before been not only despised but even given over to death, he had then grown into great veneration, as he deserved.

[24] But women also from the neighboring places, together with two hundred [q] men, moved in the bowels of piety, \ dies at the third mile from that village. circled the wagon and followed in the company out of veneration for Christ's Martyr. But when they had come to a place in the open country, distant three miles from the aforesaid place whither they seemed to be making, the venerable Martyr of God began with his voice, as best he could, to wail, though inarticulately, signifying that the hour of his reward in the heavens ought not to pass by that place. One of those who were with him, by divine inspiration, commanded \ the rest as though they were his subjects, that they should set him down from the wagon on which he lay: who, setting him down at once, laid him low on the pleasant grass in the deserted level of the open country. And so it came about that, [r] when that holy soul went out of the body, while all who were present looked on, a light as of an immense lamp came forth from the mouth of the holy Man on high along the path, and, the air being parted, penetrated the heavenly places; so that the splendor of his going forth flashed upon the faces of those present. When he had now sent forth his spirit, dread invaded all, and they were so struck with trembling that they scarcely dared to lift the body of so great a Man onto the wagon.

ANNOTATIONS.

and to be hissed off by Christians.

p. Meginfred in the Life published by Canisius writes Ascheim. Now it is a village on the right bank of the Isar below Munich in the bishopric of Freising, where they say that St. Emmeram's empty tomb is shown to this day. Go to the Commentary at no. 69 and following.

q. In the Saint-Omer manuscript, for ducentis there is ducentibus, and then the sense will be: Women from the neighboring places, with men drawing the wagon, etc. But Le Cointe also read ducentis in his manuscript; Meginfred has: Women gathered from the neighborhood and about two hundred men, etc.

r. The word ut I have added from the Saint-Omer manuscript.

\ rather: quærere*

\ elsewhere: Væ.*

\ rather: expoliatus*

\ elsewhere: urgebat*

\ elsewhere it adds: hoc*

\ elsewhere it adds: tot*

\ elsewhere: mortem adoptes*

\ rather: sit*

\ supply: fuissent*

\ elsewhere: miseratione*

\ that is, condi*

\ elsewhere: viscera*

\ that is, imperavit*

CHAPTER III.

The place of his death made illustrious: divine vengeance upon the Saint's executioners, upon Lantpert and his posterity: the Martyr's arena honored: the burial, translation, and elevation of the body.

[ ] The place of his death, growing famous by a miracle, is adorned with a church, But the miracle of this place, as it seems to me, must not be given over to silence. For it was untilled through spaces of innumerable years and, as it were, given over to oblivion, that it had pledged such a soul from itself to God. But in all places round about it grew famous as a sign; because, as is the custom of Germany, that it covers its face with an immense outpouring of snows through the whole winter season, so that it grows to the height of a cubit — yet in that place it by no means remained; so that of those passing by, whichever had remained even a little, ^a it remained the whole year through in vernal beauty and pleasantness. And so it came about that the place put forward an exemption \* from rains, and ought not to lie subject to the whirlwind of storms and to the dominion of the elements, since it had been consecrated by the presence of angelic spirits at the going forth of the soul of so great a Martyr of God. For there was beside the place a crossroads, so that by many passing this way and that it grew into a marvel; and when it had been inquired into more carefully by several round about, so wonderful a sign at once came back to the memory of those who were then present at the crossroads: that in it the soul of Christ's holy Martyr Emmeram, stripped of the bonds of this exile, had penetrated the heights of heaven. ^b Then those dwelling round about built on that same place a church of their own gathering dedicated to the name of that Martyr, ^c in which innumerable signs shine forth in no ordinary way by the Martyr's merit.

[26] While we make mention of this place, marvels succeed marvels, Three of the Saint's executioners when it comes back to memory whence far above, from the holy Man's judgment, I find that I set forth something about the executioners' words, which I suspect it is by no means allowed me to be silent about: two of whom poured out prayers \* worthy of God, that the goodness on high would deign to provide for this, since they were inflicting the punishment upon so great a Bishop of God with their own hands not willingly but compelled by command. Whence they suppliantly asked that he should not require his blood of them on the day of judgment; and when the Man of God saw their hearts, he besought the Lord for them, saying: Lord, requite them according to their faith. And so it came about that ^d these awaited the day of their calling in the tranquillity of peace; but the remaining three of the tormentors, as we said before, who contumaciously laid the hands of their cruelty upon him, kindled with a diabolical zeal, were not afraid to hurl reproachful and insulting words in his face, so that, ^e to their condemnation, the most wicked deed of the wretches did not suffice unless, to the increase of their wickedness, they should bring the malice of their heart to the door of their mouth in reproaching. Whence the sentence of Truth is proved, that out of the abundance of the heart the mouth speaks.

[27] Concerning whom it was accomplished within the space of seven days seized by demons, perish miserably: that each one of them was laid low by an unclean spirit, and they were vexed so long and brought to such a pass that in the silence of the untimely night each one, springing forth in the onrush of the unclean spirit through the entrance of the buildings, leaving the path, as they deserved, fled \ to the desert places, and ran about over the summits of the mountains and through the depths of the valleys, through uninhabitable places unknown to human frailty; so that it was proved that the corpses of the wretches never afterwards appeared anywhere. What else is to be thought of these things, save that by the judgment of equity on high — since with a most ferocious mind of impiety they were not afraid to glut the wickedness of their heart against so great a Priest, both in speaking and in doing — to their condemnation their minds should be made like to wild beasts, so that, estranged from their own minds, they should themselves bring destruction upon their own bodies? For what is to be said of holy Men, save that Apostolic testimony in which he says: Know you not that you are the temple of God, and the Holy Spirit dwelleth in you?* Whence it is rightly subjoined that the violators of this temple should be destroyed by God.

[28] Lantbert, driven into exile, with his posterity Of which destruction there is proof concerning their temporal lord Lantbert, that he was none the less destroyed, in that he ended his life of condemnation in exile; ^f and that so the blood of so great a Man should be consecrated upon his posterity in generations to come, and should root them out utterly, so that not one of them remained; and where such eminent buildings towered above the rest, in which he gloried in the splendor ^g of his own shame, now the nettle and the plane-tree spread themselves with outstretched leaves; and he who did not fear to accomplish his venomous anger against the Dweller in the temple of God, left his buildings unwillingly to the venomous kinds of serpents, so that they are a hissing and an example to the living; and although the words of speakers are silent, yet the places preach to those passing by, since sometimes they draw forth the sighs of travelers in their contemplation. For this reason, that they themselves ought to beware \ lest they should incautiously commit anything against the holy priests of God, lest their inheritance also, its posterity emptied out, be rooted out — as the places contemplated also bear witness — and be turned into the dark dwelling of moles, \ and the heaped-up earth remain as a testimony to the living. ^h

[29] pays the penalties divinely inflicted. For the anger of the just is to be feared, lest they provoke to wrath him also who is the inhabitant of their bodies, \ of whom Truth says through herself: He that hateth you hateth me, ⁱ and the rest. For they do not display an invisible sword, and yet they do not remain unavenged; because every just man is girt with the invisible sword of the most sagacious word of God, which brings vengeance upon those who do not set before themselves the very spirit of truth toward God, but destroy his temple with blows; and where they do not lay hands to harm, they are not afraid to sow in secret the poisons of detraction; and so they provoke to wrath the Holy Spirit, the inhabitant of the temple, not attending to what is written: For he who has him not appeased never escapes him angered.* What is to be said of these, that they should not have failed, who slew so holy a Man — while, of the many dwelling in the place where the venerable Bishop of God stood forth a triumphing victor, however far they had consented in quantity to his slaying, God did not spare them in the present age, but they were so scattered from that place that not one of them remained; the buildings destroyed, the field of contest remained in solitude for many years. ^k

[30] The place of the martyrdom is made illustrious by a church and by miracles: But a wonderful thing, and famous for the edification of many, came to pass. For the ground began to grow in its own pleasantness where the blessed Bishop had suffered the cutting off of his limbs, so that it heaped itself to the height of a cubit and defended itself from the pouring of the snows and from the winter's hardness, ^l so that it might openly be given to be understood of what merits the Martyr had been worthy, since the elements did not prevail with their power against that place; but it remained in its own delightfulness even until this time. But when the matter had become known to a number of persons, so that those dwelling far and wide went to see the most pleasant place, and there in the holy religion of Christianity poured forth prayers to God in honor of the blessed Martyr, the matter at last became known to all; who, from wherever they confidently sought, perceived that they were heard. Then certain Christians, having taken counsel, built with walls on that same place a church in honor of that same Martyr of Christ, where innumerable miracles perpetually flash forth. ^m Now there is in that same place a clear spring, which is distant from the aforesaid church as far as a man can throw a stone with his own hand; but it pours its streams beside the church; and the ground on this side and that is pressed down by high banks, so that it does not allow a longer space for its course of flowing, but with its lap relaxed below the depressing bank it makes a most beautiful lake; on the northern side of which stands the church built with pleasant walls to the praise of the Martyr, where innumerable blind men receive sight and lame men their step.

[31] For the bonds of the tongues of many, burst and loosed, declare the glory and praise of God's Martyr; the Saint is buried at Aschheim: but if we must set forth in order \* concerning these places and their miracles, how many miracles have already flashed there by God's dispensation to the glory of blessed Emmeram, Christ's martyr — which I have seen with my own eyes or learned by the narration of the faithful — the day assuredly will fail sooner than the discourse. But lest I beget weariness in my readers, I shall briefly disclose what was first done concerning the sacred Martyr's body. For when the holy Man's soul, more splendid than any light of the present life, as we have already said, while all who were present looked on, released from its bodily bond penetrated the ethereal heaven, ⁿ that it might enjoy the everlasting joy which it had deserved, those who were present, with great fear and reverence, placing the holy Man's sacred body on a bier, completed the journey they had begun and came to the church of Blessed Peter the apostle ^o situated in the public village called Aschheim; and burying him honorably within its enclosure, together with the neighboring inhabitants of that place, they returned. But it is clear that he

by no means wished [p] to await there the day of resurrection; because, as we made mention far above, since the pleasantness of the city of Radaspona had pleased him, it is not doubtful that, awaiting the day of reward after the ruin of this age, he wished his body to be carried thither.

[32] But a wonderful thing, that the air should obey his will, which, stirred from the region of the western quarter by the west wind, but a grave inclemency of the air having arisen, not without prodigies came on with the onrush of its strength, so that the face of the sky was veiled with a density of clouds. And rain flooded upon the earth, and lightnings ran to and fro, so that it rained incessantly for forty days; and by so long a pouring of showers the torrents had grown into rivers, so that with their channels filled they advanced \* over the level fields, and thus the face of the earth was utterly veiled; and unless they had brought the body of so great a Man and Martyr of God to the city, the elements of the waters would have threatened ruin to the province. Then it had been revealed by God's dispensation through visions of the night to a number of faithful men that they should bring the holy Man's body to the city for their help. A company therefore was gathered, and coming together with the prince and the priests they took counsel; and by certain faithful men the body of so great a Man was lifted from the ground where it lay and carried down to the river Isar, [q] and placed upon a boat; and with candles lit they followed the streams of the river downward as far as the river Danube, within whose streams flowing from the east [r] they went forward most swiftly by boat through so many stretches with such prosperity as though it had been accomplished with sail spread out in a favorable wind.

[33] But a wonderful thing, and greatly to be handed down with honor to the contemplation of the faithful! For amid so many blasts of winds and the surging and mingled floodings of the waters, carried to Regensburg, he is there entombed, and the pouring of showers from above and the swelling waves of the rivers below, [s] the lights of these lamps were not extinguished; but with such security did their flames direct their most quiet point on high, as if they had stood in a most tranquil chamber without any motion of the air. But those who were dwelling beside the streams of the rivers, when they had seen so great a merit of the Martyr in the unextinguished lamps, beating their breasts and falling on their faces, adored the God of heaven. And when the men had come with the body of the blessed Martyr of God to the city whither they were making, and there, as they had been instructed, chose a safe harbor, there came to meet them the prince [t] of the land with his satraps and priests, bearing banners with censers (for there was an innumerable mixed crowd of men and women), who with lifted voice sang hymns to the Lord; from whose voices, as much for joy as for fear, the earth seemed \* to tremble.

[34] Then, the body being taken up by the hands of the priests, they carried it into the church of Blessed George [u] and there buried it, as was fitting, with the highest honor. and the inclemency ceased. St. Garibald his body But at that very moment the sky returned such serenity that not a cloud \ appeared in any quarter. But after many years it seemed good to the priests that they should move the body of God's holy Martyr from the place; and masons were brought in who by their art should build with a composition of gypsum a sepulcher with marble. And when they had completed the structure, as they had been taught, the people being put out beyond the enclosure of the temple, the priests who were there secured the door of the church with bolts. Now the ordainer of the affair within the church was the venerable worshiper of God, bishop Gawibald, [x] who in those days governed the pontificate of the city of Radaspona, together with priests and deacons, of whom some \ still survive. And when they had removed the earth from the sepulcher (for there was an immense stone laid upon it, which with fear and psalm-singing \* they wished to move, and they were standing on this side and that round about), when it had already been moved from the right to the left about the measure of a palm and a half, [y] then fear rushed upon them all, so that the hands of all slipped from the stone; and struck with terror of it, their strength dissolved, they fell backward.

[35] lays in a more honorable monument. But only one of those who were there on the right remained with his hands set firm and his breast placed beneath the stone. But a wonderful thing, and eminently to be venerated in the praise of God! The stone, weighed down by the immensity of so great a burden, propped up in the air, was held up by one man so long until those who were there, frightened and terrified, might recover their strength and lay to their helping hands. For if the Martyr's merits had not upheld this, what else could have happened but that the bones beneath should be crushed in a moment? But it is not to be thought that so great a dread rushed upon them for any other reason than that, in the presence of so great a Man's body, it might be shown by these signs on earth with what honor his soul shone in the heavens. Then with such swiftness and security did they move the stone as if it had had no weight of heaviness in itself at all. And so, the body being taken up, singing hymns to the Lord of heaven, they placed it in the spot which they had built. Then, giving orders to the princes of the regions, when innumerable craftsmen had been gathered, they fashioned of gold and silver a covering laid over the holy Martyr's sepulcher, \* in such wise that in it settings of gems with pearls glow red and kinds of varied sculpture gleam, as the present day [z] proves.

ANNOTATIONS.

p. This sense too I have restored from the Trier manuscript, since in our codex it was wrongly read: But for that name, or of the resurrection, etc.

q. The Isara, of which here — commonly the Iser — is a river of Germany, rising in the county of Tyrol a few miles from Innsbruck, whence, flowing into Bavaria, it glides past Munich, Freising, Landshut, and Dingolfing, and above the little town of Plattling, over against Deggendorf, flows into the Danube. Further, the place where the sacred body of the Martyr was placed on the Isar is believed to have been Unter Vehring, or Unterföhring, in Latin Lower Föhring, where in memory of this a church of St. Emmeram is said to have been erected, which stands to this day, as was said in the Commentary at nos. 73, 98, and 101.

r. The Trier manuscript and Le Cointe have: To which flowing against the east, which is the same thing. But the biographer meant here to indicate that the boat, which thus far had been carried downstream on the Isar, then had to be led up against the Danube in order to make for Regensburg. Hence Meginfred interpreted the same thus: Thence, as they struggled against the rising of the river — which the ordinary course of nature does not grant without great labor — the immovable thing was driven against the movable by the Martyr's merits with such swiftness as though a wind were stretching a sail behind the stream.

s. In the Trier copy it is read more correctly: And the mingled inundation of the waters, and the rivers of the swelling waves from above.

t. Namely Theodo, as Meginfred has it.

u. That church was at that time outside the walls of the city of Regensburg; concerning which consult the Commentary at no. 75 and following.

x. This was St. Garibald, or Gaubald, as he is called in the Trier manuscript, who was set over the church of Regensburg as bishop in the year 739 by St. Boniface, archbishop of Mainz, when by the authority of Pope St. Gregory III he was dividing Bavaria into four dioceses. Consult the preliminary Commentary at no. 82.

y. In the Trier copy one reads: From the right and left side; but Arnolf interpreted the same thus: And when with trembling reverence they had loosened the earth from the sepulcher, and had also moved the stone laid over it from the right side to the left only by the measure of about a palm and a half, etc.

z. Aribo wrote when the eighth century was growing old, as we said in the Commentary at no. 4.

\ elsewhere: excussionem*

\ that is, fundebant*

\ rather: confugerent*

\ elsewhere: possint*

\ that is, talparum*

\ elsewhere: corporum*

\ elsewhere: ordinabiliter*

\ procederent*

\ elsewhere: videbatur*

\ that is, nubes*

\ elsewhere it adds: multi*

\ elsewhere: silentio*

\ elsewhere: monumentum*

CHAPTER IV.

Certain miracles wrought after the Saint's death.

[ ] An adulterous concubine, forbidden to approach the Saint's church In our own times too the wife of a certain countryman, an infirmity coming upon her, lost the present light of her eyes; whom her husband despised on account of her blindness, and, against the precept of God most high, joined another woman to himself in marriage. When the matter became known to us — because both were under our pastoral care in our diocese ^a — I was zealous to reprove them for adultery, I was by no means silent about the incest committed, I indicated a penance for the crime perpetrated; but I was quite unable to cast her out of the dwelling. Because both women were living in the aforesaid man's house, at the devil's persuasion — though not openly, yet by the office of the sinning foot — from the adultery of the incestuous wife

she by no means drew back. But when that adulteress on a certain day wished to go to the festival of God's blessed Martyr, she joined herself in company with others who were going thither. And when they had come to the place which is called Vivarius, beside the city, distant from the blessed Martyr's church by a space of two hundred paces, while she was gazing with her eyes upon the temple from outside, she was straightway convicted in the crime she had committed.

[37] is divinely hindered, and after confession of her crime She began to tremble at her own unhappiness, the joints of her limbs to be loosened, and to cast herself down upon the earth in her misery, so that when she had been raised upon her feet she was quite unable to move a foot to take up the journey; but when she wished to turn back, at once all the joints of her limbs grew firm again. And while she was sweating in these straits, it happened that a certain priest came upon her; and when he had carefully inquired into her doings, she professed that this had befallen her by her adulterous wretchedness. ^b The man of God bestowed upon her an admonition that she should return to us: and when she had returned and was presented before our gaze, she cast herself at our feet with tears and gave in a loud voice, before the bystanders, \ the confession of her wretchedness; and forthwith added that, if in this she might prevail to obtain pardon with God, ^c \ she would no longer remain under one roof of buildings with that same man to whom she had been joined in adulterous union.

[38] and penance performed, approaches it easily. And when she had accepted the pattern of our admonition and rebuke, and had performed penance for what she had committed according to our judgment, she went forward to the blessed Martyr's church with such security as though she had never suffered any pain of her limbs. This, as I judge, the goodness on high delivered as an example, that it might openly be given to be understood by what distances adulterers are estranged from the kingdom of God, since they cannot enter the churches of his Elect. But while I turn over this woman's case, there is brought back to memory that sacred word of Truth which he describes in his prophecy for the minds of the elect: Seek ye the Lord while he may be found, call upon him while he is near. Whence it is rightly subjoined: Let the wicked forsake his way: for how can anyone find the Lord unless he has forsaken the path of iniquity? For here he will not be seen, and he is near; but there he will be seen, and is not near. Just as this woman also, while she saw the church of God's blessed Martyr in her defilement, was not near, because she had not been able to approach; but when she had withdrawn at greater length to confess, she was near, because she was doing penance for what she had committed.

[39] Marvels succeed marvels. It befell me to hear from a certain religious and prudent man. ^d An old man, while making for St. Emmeram's, is seized and sold For he said that on a certain day, when he wished to go to the church of God's blessed Martyr to intercede for his own offenses, it befell him that he took the journey alone. And when he had come into the wilderness which by an altered common speech is called Feronifaidus, ^e he fell among robbers, who stripped him; and with his hands bound and his mouth chained so that he could not utter words, they cast him beyond the border and sold him to the nation of the Franks. \* One of these, who had bought him for a price, sold him in the northern parts to a certain man of the nation of the Thuringians in the adjoining border of the nation of the Porahtani, ^f which knows not God; and when the aforesaid old man perceived that he was brought near to worshipers of gentile gods and idols, he began with his strength, as he was able, to render fitting service to his temporal lord both present and absent. For he was equipped with skill in craftsmanship, so that by his work he completed for his lord a mill of no small size, and put together the fortifications of buildings in a wonderful manner.

[40] By occasion of this he found favor in the sight of the master of the house; in Thuringia, being compelled by his lord to take another wife and when he had fulfilled this continually for three years, as he could, and yet none the less had not withdrawn from the worship of God in prayers, as he had found it, ^g it happened that one of his fellow-servants died, who had departed without procreation of offspring, leaving his wife a widow, a young woman and, according to the rottenness of this flesh, most beautiful. His temporal lord ordered the old man to join her to himself in marriage, and to enjoy the house \ together with its substance. But the religious old man answered to the contrary, saying: I left a wife among my kindred when I was taken captive for my innumerable sins, and was banished from that region so that I should be delivered over to these places: but while she is living, how shall I take another in marriage? Whereupon his lord subjoined with most cunning and most harsh words, saying: If you shall not take her, may the Lord add this to me and do this, if I do not deliver you over to the nation of the Saxons, which is a worshiper of so many idols. For I know, and I learn by experience, that if you refuse to take a wife with me, you ought by no means to remain with me, but rather you choose to flee; and I shall be left cheated \ to no purpose of your price.

[41] being forced by his lord, And when they had wrestled with each other in long discourses, and the aforesaid old man perceived that he could not scorn the command of his lord without being made captive himself, as it were, by his refusal, ^h among a nation ignorant of God — whose life, as was known from the neighborhood, he dreaded like a headlong fall of death — being compelled by necessity, he confessed that he would join her to himself according to his lord's will. And he, taking the aforesaid woman's right hand and wrapping his cloak about it, as the custom of weddings requires, in the presence of the fellow-servants who stood by, and of his wife and offspring, gave her to him in marriage with a cheerful countenance; for on account of his skill in his craft he had loved him exceedingly. Then the religious old man with the companion he had received went to her dwelling, [where he was to join her to himself in marriage; and when they had entered the chamber, ⁱ] and had taken food according to the custom of weddings, they entered the bed which she herself had prepared. To her the religious old man was zealous to bestow admonitions as he could, saying: Take heed, he said, dearest sister, lest by the offense \* of this union we offend the highest and supreme Craftsman of things; because temporal joys, full of pleasure, fail within a few days, and bring forth losses of souls that are to come without end. Enjoy therefore now the gains of my craft in delights; only grant me this, that you cast me not headlong, by the yoke of union while my wife lives, into the destruction of my soul.

[42] he implores the Saint's help, But she, upheld by carnal pleasures, does not consent at all to her companion's admonition; but the words ^k which he had prudently to bestow upon her, she had threatened \* to publish abroad to her lord. When the venerable old man perceived that he was making no progress in these things, he soothed with gentle words the wanton and pleasure-loving desires of his companion, saying: We must take care, he said, dearest sister, that we do not join a Christian marriage after the manner of the gentiles, but rather it behooves us to abstain for three days and to beseech God with tears that he may give a just offspring in our union; because a wife is not to be taken for lust, but for the procreation of offspring. When the woman heard these things, she despised him and turned her face to the wall under the covering of the bed, turning away sadly from the religious man; and so, overcome by drowsiness, she fell asleep. But he with tears from the depth of his heart poured out prayers unceasingly to God, that the Maker of things would deign to succor his straits, and that he might not remain in oblivion of so great a man and martyr of God, Emmeram, for the sake of visiting whom so many straits pressed upon him; but that God himself, being merciful, would bestow mercy upon a wretched man.

[43] and by him, appearing and providing bread for the journey, Whose prayer the Lord's mercy followed with such swiftness that presently, when he had fallen asleep, a certain most beautiful man of tall stature stood before his bed, who struck the sleeper's side with the staff which he carried in his hands, saying: Rise, and go to the church of the blessed martyr Emmeram, whither you vowed that you would go. To whom the old man answered: How shall I traverse so many stretches of unknown lands without food? To whom again he who stood by added: Rise, do not hesitate; but take the bread which is in the upper room: let it suffice you for food until the completion of your journey. But the man, roused by so great a vision, after he had come to himself, did not know whether he had received the admonition waking or sleeping. Nevertheless he rose, as the man who stood by had indicated, and in the upper room he found a most beautiful loaf, which he had never seen anyone put there, ^l and whose equal in beauty he had not eaten that night with the aforesaid woman at the time of the wedding; and having found it, he committed it to his bosom; and leaving all things which he seemed to have there — and lest by taking away his own gain he should bring loss upon his temporal lord — he carried nothing away thence with him except a single garment and the hatchet ^m which he carried in his hands.

[44] Then returning thence, he took his journey in haste, as best he could, toward the wilderness, being bidden to flee, he happily reaches Regensburg, and without intermission poured out prayers to God with tears, that through the merits of his blessed Martyr he might prepare a prosperous journey for him who hoped in him. And so on his way, for fifteen continuous days, the Maker on high led him with such prosperity and security, with the satisfying of daily hunger from a single loaf, though his limbs were wearied with the fatigue of the journey, ⁿ that at the third hour of that fifteenth day he stood on a hill above a planting of vineyards, which is known to be situated between the confluence of the Danube and the Regen; ^o from whose summit he beheld the church of God's holy Martyr and the city, lofty and fortified with walls and with the building of towers. And when he recognized it, he rendered great praises to God, and descended by the path to the ford of the river. For it was the Lord's day, to whose solemnity and celebration of Masses those who dwelt there were going with great devotion to the holy Martyr's church. With these the religious old man secretly joined himself in company; and when they had come to the ford, embarking in a boat and crossing the stream of the river, he went on to the safe landing on the city's side, to the church of God's blessed Martyr (as the man who stood before his bed in the night hours had divinely commanded); which he entered, and prostrating himself on the ground, with tears rendered the greatest praises to God, who had deigned by the merits of his own sacred Martyr to snatch out of so many straits one who hoped in him.

[45] The solemnity of Masses now being completed, the religious old man, having gone back outside the entrance of the church, and makes the benefit publicly known with thanksgiving. used for the food of his body — sufficiently, from a third portion — the bread which he had committed to his bosom, by whose strength he had completed so many stretches of the journey; and he brought out two portions of the bread from his bosom, and before all the bystanders divided \ a small piece among the poor, and openly set forth \ to the bystanders the merits of God's Martyr shown upon him by divine providence. What else is shown by the increase of the bread, which for fifteen continuous days had sufficed, by a third of its portion, for a man hoping in God, save that he permitted himself to be imitated in his own members — that is, in the glory of his Martyr, who by imitation of his Head and for love of him had poured out his blood; he who by himself satisfied five thousand of the people in number with five loaves, who by the providence of the Head twelve

filled baskets from the fragments — leaving, to the glory of his own members, two portions of the bread to remain.

[46] While I was turning over the deeds of this old man to the glory of the holy Martyr, A girl, suffering from long it suddenly befell that there came to my memory the matter which I now narrate. On a certain day a young girl [q] in the dioceses subject to us, having gone out at first dawn to the exercise of a shepherd's care, in order to lead her father's cattle to pasture, it happened that she received the spirit of someone whom I do not know; so that she took no food, neither any kind of eating nor of drinking, and so remained fasting for many days. And a not inconsiderable gathering of her relatives was made to her, who by entreating and by rebuking urged her to take food. But she refused in every way to receive food, and professed that she felt no delight of it in her members. But those aforesaid relatives, pressing a little by force into the girl's mouth, poured in water mixed with milk; and while she was reluctantly swallowing a taste of that draught, at once, with her head raised, she vomited it back mixed with blood.

[47] starvation, is brought to the place of the martyrdom, When her parents perceived that they were making no progress by these means, they let her be. Counsel was taken by them that they should present her \ to the highest pontiff under whose pastoral care she had been placed; and she was presented to our predecessor of blessed memory, bishop Joseph, whom by God's authorship I succeeded [r] in that honor; who determined to test her by an examination of the hands, and orders [s] that in their presence she should take a little food. But she professed that she had borne in her members the necessity of eating as though it were refuse, [t] and that she felt no want of hunger. But it is a wonderful thing that she endured a whole year without food, [u] and did not lose the working of her hands, but only that she showed a pale face from her refusal of food. But to a certain person it was revealed by divine inspiration in the secret of his heart that they ought to bring her to the church of God's blessed Martyr; and when, because of the difficulty and the greater length of the journey, they refused to bring her to the body of God's blessed Martyr, they nevertheless led her to the venerable place where the blessed Pontiff consummated his glorious martyrdom. And when she had entered within the doorway of the temple and had prayed with her body prostrate, at once the desire of eating was present in the stomach within her vitals, so that from the eagerness of her body she rose \ the more quickly, as she could, and asked bread for herself to eat; and when it had been brought to her, she received it with thanksgiving, and took it before the bystanders with such security as though she had never been hindered from food.

[48] is suddenly healed. The author discloses his name. But what else is to be known in this, save that the Lord wished to show the merits of his Martyr, that it might openly be given to all to be understood in what honors he shone in the heavens? Just as concerning the blind man Truth instructs the breasts of his disciples that it had come about neither by his parents' sin nor by his own that he was born blind, but for the showing forth of God's glory in him. [x] For I judge that it so befell the aforesaid girl in the miracles by which he [y] prevails, by the providence of the goodness on high, to remit sins to those who ask him by his intercession; so that by visible examples — the miracles which flash forth in his churches — we may be instructed that sins are remitted at his intercession. If therefore I had wished to tell [z] those miracles of this Man which I have learned by myself, or which I have known by the narration of the faithful — by which even now daily so many notable powers flash about his body — the pen of the writer would not suffice to narrate them; but the things which we have set forth, out of reverence for the Man of God, we also venerate; and devoutly we beseech God himself that he succor the wretched Cyrinus, [aa] a sinner.

ANNOTATIONS.

p. Restore the faulty phrase thus: He brought out the bread … a third part of which he had used for sufficient food, and divided among the poor the two thirds of the same which remained.

q. In our codex it is noted lower down in the margin in another hand: A girl of Speyer. But if she was really of Speyer, she must be said to have been so by birth, not by dwelling; for from what follows it is certain that she dwelt in the diocese of Freising. Hence Arnolf too, in book 1 on the Miracles, here rightly says: There was a certain girl established in the diocese of the church of Freising.

r. That Joseph was the third bishop of the church of Freising, whom he succeeded in the bishopric of St. Corbinian its founder, after Erimbert, in the year 749, as Meichelbeck judges in volume 1 of the History of Freising. But since Cirinus the biographer here says that he succeeded Joseph, it is manifest that he was Aribo, and bishop of Freising, not of Regensburg, as Surius wrongly supposed.

s. These things too I have restored from the Trier manuscript, which in our codex were read corruptly in this manner: In ejusque præsentiæ exiquitatibus ut alimentum sumeret.

t. The faulty period Arnolf rendered thus: But she, spitting out food or drink as though it were refuse.

u. Whether this so long abstinence from food of the girl was real, or feigned by the help of a demon, I do not inquire; but of whatever kind it was, I cannot deny it, on account of the authority of Aribo, a contemporary writer. For the rest, concerning long fasts one may consult the Roman Pontiff Benedict XIV in his learned Work on the beatification of the Servants of God, etc., book 4, part 1, chapter 27, in which he treats of long abstinence from food and drink, whether and when it is to be ascribed to a miracle.

x. The manuscript just praised has these words thus: But what else is to be thought in this, save that the Lord wished to show the merits of his Martyr, that it might openly be given to all to be understood, as in the Gospel the Lord said of the man born blind, that it had come about neither by his parents' sin nor by his own that he was born blind. Here the Saint-Omer manuscript takes up again, in which the things we have recounted thus far from no. 28 are wanting, as we warned in the same place, chapter 3, letter f.

y. Namely St. Emmeram.

z. Dicere voluissem I have supplied from the Trier manuscript.

aa. This Cirinus, otherwise called Aribo and Heres, was the fourth bishop of Freising, concerning whom consult the preliminary Commentary, §1. At the end of our codex there is subjoined in characters written in vermilion: Here ends the Passion of St. Emmeram, bishop.

\ elsewhere: omnibus*

\ supply: fore*

\ that is, venundederunt*

\ domo*

\ elsewhere: vacuus*

\ read: per*

\ minatur*

\ elsewhere: divisit*

\ elsewhere: manifestavit*

\ præsentarent*

\ surrexit,* etc.

An acrostic poem of Arnolf of Vohburg upon the Life which follows,

from the Regensburg edition.

Emmeram, bishop and martyr, at the village of Helfendorf in Bavaria in the diocese of Freising. (S.)

BHL Number: 2541

Emmeram, deigning to be present to thy ministers,

Wash our minds with our heart from filth by these prayers;

And to the strong one bring remedies for twisted ways; \*

From the world's hard cares, in thy mercy, snatch the monks away;

So canst thou subject us also to the law of the King of kings,

Which the courtly times touch not with their ancient discus.

Hence at last the name of Christ gives many an omen;

Bestowing his ages with a gift perfected, truly

The kindly power of the cross, which marks with the light of light,

Under which he shall be saved, whoever seeks the greatest goods.

Great father to the great, and most humble brother to the least,

Giving golden holy things to all, forgive all guilt;

Under right guidance make us to be not without fruit.

As a witness, mindful of Emmeram, the kindly prelate, from us —

May he be pleasing to thee for thy servants, may he bestow good things on us.

Duly count ten, add six, and so you grasp these things:

The matters written before, and most truly told,

Furnish the matter of this book and adorn it withal,

Which Meginfred learnedly and fitly composes on stone; \*

An adorner in words, a subtle plowman in sense.

If anyone seeks me by name, then let him know

Arnold the diocten; to whom may there be relief. Amen.

ANNOTATION.

These rude verses contain an invocation of St. Emmeram; but by those words Duly count ten, etc., Arnolf indicates that Meginfred adorned with his own style that Life, formerly written by another, namely Cirinus or Aribo, and divided it into sixteen chapters. At the end the author of the poem indicates himself as Arnold or Arnolf of Vohburg, and calls himself diocten, that is διοικητόν, administrator, namely because he was provost or administrator of the convent of St. Emmeram. The initial letters read downward make up this little verse: Emmerammus martir almus; but the middle and the last ones: Sessio nostra Vita æterna, or eterna. In the plate engraved in copper there is read besides, on the right-hand tablet: Hiatospolis vetera misit; on the left: Parthenopolis nova remisit. That is: The old Life was brought from Hiatospolis, or Regensburg — which from the river Reginus, commonly the Regen, is also called Imbripolis, and here by Arnolf, with the Greek meaning, Hiatospolis — to Parthenopolis or Magdeburg, and thence, endowed by Meginfred with new phrasing, was sent back to Regensburg. Finally there are added some monograms of St. Emmeram, of Arnold,

of abbot Burchard, and of Gebhard bishop of Regensburg, in whose time that Life was brought thither. Finally some hieroglyphic signs are added also, which I pass over.

\ elsewhere: dictitat*

A SECOND LIFE

By Meginfred, provost of Magdeburg,

From the edition of Heinrich Canisius.

The Letter of Arnolf of Vohburg to Abbot Burchard concerning the Life and Miracles of St. Emmeram.

Emmeram, bishop and martyr, at the village of Helfendorf in Bavaria in the diocese of Freising. (S.)

BHL Number: 2540

P. A. ^a

A. By Arnolf

The author, prefacing that he is bound to St. Emmeram, To the lord Purchard, not slow toward every best thing, reverend indeed for his paternal dignity and to be loved for his manifold probity, Arnold, set beneath him in the first place as his abbot and thereafter deservedly beneath the rest, yet provost over the affairs of the monastery, sends whatever a faithful servant sends to his lord, or a disciple to his master. In the first place, not I alone, but with me also the whole company of the monks, gives thanks to God for the patronage of the most blessed martyr Emmeram — who before this bestowed his mercy manifoldly upon our littleness, but now has used his accustomed clemency toward us more manifestly; in this without doubt, that he destined you to us from such a place, in which hitherto, by his gift and with the help of the most holy Virgin Mary, there abound fathers and brethren, very noble and praiseworthy either with the Lord or with the world, who know how to handle other men's affairs together with their own. Whence I too, the last nursling of true reason, have taken occasion and confidence, in order that this may be approved under your governance, to write the present letter: which, although it may seem in part to contain the history of my own ignorance, yet wholly serves, under a mean figure, the most sweet memory of our aforenamed and often-to-be-named Patron. Now in reading and understanding the divine books I was, through the fault of my sins, exceedingly sluggish; and, to confess the truth, I am not yet unscathed. Of which fault, as of the rest, the amendment — though I might have had it by the examples of my elders — was hindered by Unwillingness, and by that abuse which they call Neglecting.

[2] sets forth how from profane books But on a certain day it happened that one of the brethren, my close companion and fellow-scholar, went to meet the sting of death in my presence. He therefore, in the very article of death, made plain to the bystanders, even without speaking, what he saw. For when we had lifted him from the bed and set him on the ground, first struggling with his arms as though against someone, then bending his gaze most sharply to the left, he so shrank from the enemy's face that by the rolling of his eyes and the turning away of his head and by a thrust — to express the gesture — of the head, he almost drove those standing by him from the place; and, that he might make plain how much the faith of Christ avails where it has merit, and how much is lacking where it is dead, with what effort he could he stretched forth his right hand, wishing to make the sign of salvation; but being quite unable to form it, he trembled with a sudden convulsion, and, overspread with pallor, grew cold, and so breathed out his soul. But we, with sobs breaking off our psalmody, were all alike turned to mourning. For who would not weep there, where each man, admonished within his own conscience of his own weakness, could scarcely speak for weeping? — since I too, after some years, Christ being witness, have written these things and committed them to memory not without groaning and weeping. For a youth in his flower, a brother too of my own age, my fellow in boyish wantonness, on whom I leaned, a staff of reed, was turned for me into a serpent, so that I fled. Terrified thereby, I withdrew myself from the pagan books to which I had thus far clung for the sake of the world's petty glory; and by a sounder counsel I was engaged with the divine ones. Then first I began to discern what distance there was between light and darkness, between the Lord and Belial.

[3] he was converted to reading the sacred ones. Being forbidden to amend Then too, having come somewhat to myself, I gathered in part who the Ecclesiastical writers had been. In whose most beautiful variety I noted the most blessed confessor of Christ Hilary, a man of lofty heart: how far he is from the reading of simpler brethren; Ambrose, how eloquent and orthodox; John of Constantinople, how delightful and golden; Gregory Nazianzen, how wonderful and anastasific ^b a doctor; Jerome, how brief and straight; Augustine, how eloquent and profound; Gregory, Roman Pope, how sweet and clear; Isidore of Spain, how succinct and distinct. These indeed, and their predecessors and successors, workers very venerable and useful, were already drawing abundantly from the fountains of the Savior what they might offer us with the sweetest charity. And when I had read their Works, which are approved by the most skilled but seemed to me, according to my capacity, even wonderful, I was delighted at once by their authority and by the sweetness of their graceful speech. But on the contrary I was made exceedingly bitter over the domestic deeds, namely, of our most illustrious patron Emmeram the martyr, written long ago, and rightly as I think, by a certain man who names himself Cirinus and Heres, ^c bishop of the church of Freising, but corrupted before our time by the negligence of our forebears. And when — the Abbot asking it and also permitting it to be done — I wished with a simple mind to amend them, and was unwilling that they should stand any longer uncorrected to the confusion of our place, there rose up against me the minds of certain of the brethren, saying that it was not fair that anything should be added by me to the sayings of antiquity or taken from them; especially since men more skilled and more perfect had omitted these things.

[4] To whom it seems fitting that I temper my own reply thus: this Saint's Life, and being sent to Magdeburg, Why they did this — nay rather, why they did not do what was useful in this part — it would be rash for my meanness to discuss. This much only I would say, with their leave and that of all good men: that not only is it permitted to change old things by new, but also, if they are disordered, to cast them away altogether; but if they are in order, yet less useful, to bury them with reverence. And that by divine dispensation many things are left by predecessors to those who follow, in which they may be able to earn either the incurring or the remitting of some sin. That such simplicity — or, to speak more truly, stupidity — is to be guarded against, even the countryfolk warn us, who think that those men sin who cut down trees in which the pagans used to take auguries. What more? Yielding to my rivals for a time, by the abbot's command I snatched myself away into exile in Saxony, carrying with me in his little book holy Emmeram, who willed that I should be his servant. There, by pretending to know what I do not know, I made Meginfred, Master of Parthenopolis, ^d my friend with a few small kindnesses. When I heard him frequently dispute wisely, I marveled at his talent; from which he too recognized my zeal. But amid familiar conversations, recognizing his style, and holding my purpose fixed in mind, I asked of him that as a pledge of friendship he would be less slow to hammer out a new book for our Patron.

[5] And when he refused this, as though it were not within his power, he persuades Meginfred to do it. and I set against him the debt of charity, and he on his part with a greater excuse asserted that it belonged better to our men, and I answered in turn that it is almost natural for citizens to envy citizens; at last, overcome, he laid his mind under my will, or rather under Blessed Emmeram. But that he might hasten, at my asking he answered with serene brow: What is to be presented outside the walls to the eyes of many must be tested at home with the utmost diligence. On this occasion, as I suppose, the Work most dear to me remained unfinished for three years, though it had been begun in the times of the most august Henry. ^e Returning therefore to the monastery from Saxony, I carried with me a Hymn of the most blessed Martyr, which the aforesaid master composed for me in Sapphic ^f meter when I asked, as an earnest of the book, for at least a little verse. At length, with Conrad ruling as emperor, and none the less with Henry his son reigning, ^g and with Gebhard the second ^h governing the church of Regensburg, at your coming there came the little book, most often desired and long awaited. The whole of which let be assigned to blessed Emmeram, the matter to Cirinus, the renewal to Meginfred, the exacting of it to Arnold the sinner; ⁱ its use to those who have not the eye of envy, the reward of life to all who cultivate the memory of that same Martyr beloved of God. For whose cult — small in my showing, but very great in what is due to him — I shall tell in few words what befell me, and what manner of consolation came to me.

[6] There was a certain necessity for which my abbot had sent me into Pannonia. Snatched from shipwreck by the Saint's aid, he composes his Office in Pannonia; And when I was several times in peril in the deep courses of the Danube, at the whirlpool of Pogica, where there seems to be the lodging-place of death, I experienced the greatest danger. For there the greater sailors, seizing the oars as though they would carry the ship out of the river's precipice by their own strength, came into such despair that, gazing at one another and unable even to mutter, ^k they grew utterly cold for fear of death. Then, kissing the little Cross which I had hanging from my neck, containing relics of the Martyr from his crook, ^l I began to turn thoughts of this sort within myself: Do you suppose that our widely known Patron must today be tried here for our safety? Presently the ship, as though trembling at some threat and cast out of the pit of destruction, was swimming again, with no one steering it, but rather the Lord governing. Then, the course prospering, on the third day I was borne to the soil of Pannonia. There Anastasius the archbishop ^m received me more kindly than the rest, and addressed me more familiarly. He, when he read that old and vitiated book of blessed Emmeram, approved the matter together with the sentiments; but the order of these, along with their dress, he censured by the weight of reason. Remaining with him six weeks, I composed for the memory of the most holy Patron a number of antiphons with responsories, ⁿ relying not so much on my talent as on a mind devoted to the praises of the Martyr. These the aforesaid bishop caused his monks and clerics to learn, and to celebrate publicly in church on his birthday. According to what is written, Let old things depart from your mouth, laying aside the old chant of him, which our men sing rather from the usage of antiquity than by any daring of authority.

[7] returning to Regensburg, he is refreshed by a joyful vision. These things having thus been done in Pannonia, and the embassy for which I had been sent having been accomplished, I made again for Noricum, and revisiting Regensburg in it, I was received charitably enough by the brethren, to whom may the Lord deign to repay this also. Here, while with the highest desire I was seeking either to hear or to see something sweet or bright concerning holy Emmeram, I received in sleep a vision of this kind. Blessed Emmeram, veiled as it were with a green cloak, seemed to me to be lying on the southern side before the doors of the church in a bed well and becomingly adorned. When the brethren who wished to enter the church saw him, they withdrew, stricken with fear. But I, left alone, was so curious that at the steps beside the three arches I fixed my gaze upon him on bended knees, until he uncovered his face and said in the Latin tongue: To you it is granted to see my face, because you have sweated in my praises. And when I saw his exceedingly white and splendid face, I can in no way say how great a rejoicing there was in my heart. This only I pondered silently with myself: Perhaps on the last day he will say for me to Christ: Give me this sinner. Awakened at this, and still, to confess it, worthless and not upright, I desire, lest my sins impede the joys of that pleasant vision, to obtain something with him whose mercy is better than lives, by your prayer, and by the continual prayer of the fathers and brethren.

[8] The author's epilogue For the rest, what presses on requires the conclusion of a letter,

in which I do not wish you to be ignorant that the ancient writer of this Work ^o ends his book at that point which, in the volume on the miracles of the most blessed Martyr, has been given as the fourth chapter, this and the three preceding ones having been set forth more distinctly by my diligence. [p] But what follows, to be defended by your authority against rivals, I have added with humble zeal, with only one order set in out of its due place because of the likeness of the matter, for the memory of myself and of those who along with me in the monastery were able to be mindful of the signs wrought on account of Christ's Martyr. [q] For which things, and for the spreading abroad of his other praises, may your life flourish, may your dignity avail, may your fatherhood be strong, by the Lord's gift. Amen. Here ends the epistolary Apology concerning reason, or the changing of old things.

ANNOTATIONS.

o. Cirinus, or Aribo.

p. He speaks here of book 1 on the Miracles to be published below, in whose first four chapters, according to our division, from no. 3 to the end of chapter 1, he recounted those things which Aribo had narrated in our division at no. 34 and following, to the end of the Life.

q. That one item which he says he inserted among the rest out of its due order he relates below in book 1 on the Miracles at no. 7: namely, concerning Adalram and his wife, the granddaughter of Arnolf himself; which he narrated, without regard to the time, when he was treating of the posterity of Lantbert, who was the author of St. Emmeram's slaying.

The Letter and Prologue of Meginfred, master and provost of Parthenopolis, to Arnolf, monk of St. Emmeram, the same being also provost and master. To his most dear A., M. sends greeting in Christ. ^a

A. By Meginfred

The author sets forth the reason and usefulness of the Life he has written. The sayings of the Saints, which seem simple, are fruitful with the life-giving Spirit, religious with the weight of truth, and are not pompous with the enticing craft of composition. And since they are signs of unchangeable virtues, neither does favor nourish their merit nor indignation their loss; and as their dignity flowed from sanctity, so their integrity came from the existence of things: whose composition, as it is spiritual, so their power is wonderful, while through the very members of the utterance it both weds the bosom of faith to the begetting of God's image and hardens it through the lap of faith. Whence I can conjecture, brother, how true a religion is owed to sanctity, how holy a confession to truth; lest I seem either presumptuous toward the spirit or an impostor toward simplicity. But because your love has laid upon me a burden which I have gladly undertaken out of desire for the blessed martyr and pontiff Emmeram, ^b I seek pardon both from his sanctity and from the writer of his sanctity: that the reverence of the one may deign to make me a worshiper, and the wisdom of the other an imitator. Indeed, if we cannot imitate the deeds of the Saints, it will at least be permitted to meditate on them, it will be permitted to marvel at what we wish, so that some day it may be permitted to wish what we marvel at. For divine mercy is not circumscribed, which helps even where there are no merits. Therefore I entreat that you succor my prayer, lest my profession, weakened, should give way, and lest by occasion of my unskillfulness a pious will should steep the teeth of envy: whence also it desires to lie hidden with you, lest it blush in public. Here ends the Letter.

ANNOTATIONS.

HERE BEGINS THE PROLOGUE.

He teaches that among the various Saints Emmeram is deservedly to be celebrated. Although a varied manner of fighting exercises the warfare of Christ, and a diverse glory of triumphing crowns it, yet the discipline is equal, the affection alike, the form the same; inasmuch as, stamped with the seal of their King's patience and panting with unresting minds toward his likeness, they restore themselves to the one face of the first goodness. Whence the patriarchs and prophets, the bearers of laws, the conquerors of kings, blessing the Church of the new Testament which was to be made one body through the mediator Jesus Christ, salute from afar the succession of that pious offspring by the oracle of the Holy Spirit and by the instrument of true profession, so as to express by various portents either of words or of things those whom they had foreseen would be in accord with themselves in character. Among whom some describe the holy Martyrs also by the example of past things in such a way that it shines more splendidly than the sun that in all there was one spirit. These therefore, by contempt of kindred pain and of bitter death, aspire more familiarly to the throne of eternal charity. For amid torments the free contemplation of hope went forward, on account of its difficult condition, to the height of glory. Wherefore if they had so much veneration from those men when they did not yet exist, what shall they have from us, who, instructed by their doctrines and examples, are daily cherished by their patronage? Among whom the blessed pontiff Emmeram left behind a golden fame in the world, who poured out his precious blood for his brother. And that the authority of his goodness might be twofold, he laid another's crime upon his own innocence, ^a that he might free from the death of the body him whom he had before rescued from the destruction of the mind. Of whose character, contest, triumph, and merits, what could reach us by writings and by recent memory, we provide for the times to come. Here ends the Prologue.

ANNOTATION.

The old division of chapters.

CHAPTER I.

The Saint's fatherland and bishopric: his journey to convert the Avars: the Bavarians cultivated by him: the odium of another's crime taken on: the Roman pilgrimage.

I & II

[ ] Born at Poitiers, made bishop, There is ^a in the parts of Aquitaine a city most famous for the titles of illustrious men, by name Poitiers, ^b in which Blessed Emmeram was nurtured in the bosom of Christian parents and handed over to the schools to learn the letters of sacred instruction: where how teachable he was, the end of his discipline — virtue — and the companion of virtue — dignity — showed. For in that very simplicity his boyish converse so lifted his mind to the heights of the Scriptures that the estimation of all foretold what he would become, the eyes of all marked him, the affections of all loved him. Yet this favor offered him by his fatherland is so prudently received by him, and, being received, so increased, that neither did humility diminish his glory nor gravity stir up envy. There succeeded therefore in so keen a Boy a happy youth, and the increases of his years flourish with the increase of his virtues; and ripeness of character came before manhood; for the prudence that was foster-sister to his tenderness easily persuaded the Youth by the weight of reason how light every transitory thing was. Whence it came about that he neither inclined his eye toward the hope and joys of the world, nor held sadness or fear of any account. Wherefore in the correcting of friends also he had a free mind, a sweet exhortation, a measured speech. Then besides, the beauty of his body commends the worth of his heart, and wisdom offered most sweet gifts from a most honorable dish. Conspicuous with these ornaments, the Man of God, ascending through the Ecclesiastical grades, earned after love also reverence, until, by the Lord's disposing and with the consent of all, being a guardian of morals and an example of life, he is ordained bishop. ^c

III

[2] But when the lamp had been set on high, with what rays it shone forth, he shines with many virtues; with what serenity it made his fatherland illustrious, will give matter for every discourse. Let us therefore say first what he was toward himself, then what he was toward his subjects and toward the rest. He appointed a twofold guard for the body, a twofold one for the mind. For lest the law of the body should unnerve the law of the mind, and full pleasure should drain the richness of the heart, he provided by a continual presidency of fastings and vigils. Further, by the alternating succession of reading and prayer he both checked the ranging courses of a wandering mind and shut out the warfare of adverse suggestion; and while doing anything, the beloved matter of psalmody was always his solemn work for both. Truly a singular treasure of the poor, a father of orphans, a refreshment of the aged, the one help of widows, the hope of the despairing, the medicine of the languishing, the refuge of the wretched; so hospitable that neither did he draw back his hand from a gift when the house was drained, nor did their frequency wrinkle his brow; while to those who came he offered abundantly both the delights of the soul and the dues of nature. Stretched out with ever-wakeful solicitude to the watches of the flock committed to him, he so besieged the approach of foul rapacity with pastoral arms that through the villages and the several houses of the faithful the running course of that heavenly star beat back the darkness also of error. \* There was no place so mean, no person so lowly, from which the salvation of souls did not turn him aside, as he redeemed the time, lest he should return empty to the Lord's granary.

[3] This would suffice for some, not undeservedly, if he had encompassed so diligently with priestly cultivation the boundary circumscribed for him; then, seeking Pannonia to preach to the Avars, but so great an eagerness for the Lord's harvest burned in him that he drew the neighboring provinces of the Gauls and of other nations to the shore of firm converse with the hook of Peter. Wherefore there frequented his see very many persons at once religious and indifferent, whom the odor of the spices

of him drew from more remote places, to whom the faithful Steward prudently distributed his deposit according to each one's measure, so that no less of him than of other apostolic men could that saying of the psalm be spoken: Thy lightnings shone forth to the world. For glowing with the fire of love from above, when in the gathering of souls one by one he did not perceive that the smallness of the fruit had grown to the greatness of his will, and his indignation, as he reckoned with himself, granted no value of any moment to his own zeal, amid the straits of his disputing conscience it was reported to him that the Avars — whom by other names we call Huns and Hungarians — dwelling in Pannonia, ^d were foul with the old squalor of idolatry, and that amid the light of many peoples of those places they alone did not have this day of truth. On hearing these things, having compassion on so great a loss of souls, he now soothed the sickness of his heart with the hope of winning that nation, and now the difficulties of the journeys, the foreign customs of the places, the affection of those whom he was about to leave, the regard for human weakness, drew his foot back a little from what he had begun. Further, the ability offered him, since he was using untiringly the hoe of faith in weeding the soil of a deluded heathendom, he thought could not and ought not be neglected, since he too had often desired this, that for the love of the brotherhood and of God he should undergo peril.

[4] Both the steep way and the stronger cause therefore prevailed in that excellent mind: for having appointed in his place a man of tested character, he comes to Regensburg, he himself is girded as a strenuous soldier for new campaigns; and having taken to himself, among the other companions of his necessity, a certain priest Vitalis as interpreter — because he did not know the Teutonic tongue — he set out, meaning to make discipline in barbarism, a fatherland in exile, kinship among savage men. ^e All which things, although he had held them well before, he yet left behind him better; and things which without appetite might be pleasantly lawful, having renounced both the pleasantness and the leave — lest, where there is a present affluence of things, it should encumber the treasure of blessed reward — a rich poor man, he laid out poor riches. Thence the unresting Husbandman, lest he should grow sluggish in any idleness, takes up the road; and he indeed labored that Gaul, whither his journey led, and the lands adjoining the river Rhine, should grow into a wood with the plantings of God's word, and that the grafted bud of the new man should put forth leaves, the stock of the first-formed man being dead; but the sum of the work proved that Christ is the giver of the increase: since indeed, where the knowledge of God came to their merits, it brought forth the offspring of regeneration. In this manner therefore the faithful man came into the borders of the Bavarians — who stretch the boundary of Germany toward the South by the Alps, toward the East by the Hungarians, and toward the North by the Hercynian wood ^f — not terrified by this limit. And when he followed the sway of the down-flowing river Ister, ^g he came to the city of Regensburg, which was once the metropolis of all Germany, both in name and in the dignity of its princes, and is still that of the same nation, ^h the head of an ancient stock; and by the coming of the most blessed Priest it made its pride illustrious with adornments, and, its ensigns conceived in the triumph of a victorious nation being changed for the better by the new heralding of peace, it enlarged them with the spoils of faith and the adornment of holy religion.

[5] where, being asked by Duke Theodo, [This is the city which the Teutons of old called, from Germanus or Germanicus, Germanisheim. Its name in modern times our tongue renders in German as Reganisbure, which Roman antiquity, as certain men testify in their writings, used to call Tiburnia. ⁱ] Theodo, ^k duke of the province, who then possessed its monarchy, having learned of the holy Pontiff's entry and admitted him to his sight, asked among other things what was the cause of his exile. And he, having set forth his name and nation, declared that he had forsaken the habitation of his native threshold for this reason, that he might reconcile to Christ the Creator the peoples of Pannonia, who had thus far raged with gentile savagery; and that in this purpose he had sworn his resolve, either, having obtained his vow, to end the profession of his life with fruitful peace, or in devoted contest to pour out his blood as a Martyr. To these things the Duke, forestalled by divine counsel, begins to say that he opposed nothing to so pious a zeal, and resisted nothing to so great a virtue; save that a certain impossibility blocked the ability of passing over, namely on account of the discord and the long controversy of wars between himself and the Avars, the borders on either frontier being deserted, so that about the river Enns ^l the cities and places, once most cultivated, bristled with such monstrous multitudes of beasts that no approach for crossing lay open to travelers: but that he rather admonished and besought that the blessed Father would deign to remain with him and his people, whom, so rude and imperfect in the faith, it was not right to pass by; especially since these desired him as necessary, while those perhaps would refuse him as superfluous. Let him take care, moreover, lest an undiscerning piety lose its reward, if it should offer weariness to the unwilling when it could bring protection to the willing; and lest he should so love the impious as to neglect the pious.

[6] he at last took the Bavarians to be instructed: But the Man of God, fixed in his own resolve, could be turned aside by no persuasion to will anything other than what he had begun, unless perchance a contradiction of the heavenly censure should meet him. When these things had been received, the duke's prudence and the people's throng, since they perceived that his exhortations sufficed as food for the minds of those who came to him by their teachableness, and their desire by their sweetness, obtained by violence their own salvation, which they could not obtain by supplication; and, according to the Savior's words, the kingdom of heaven suffered violence. For they had blocked the blessed Man's going out of the province, lest an occasion should arise for him; and human presumption well prevailed, from which fountain the condition of his salvation went up. But the holy Father, whom the injury of the forbidden path had disturbed, began to reckon what this difficulty set against a just will might portend, especially since from the bosom of truth a favorable effect was promised to strenuous vows, which he too was pursuing with no weak faith. As he was turning these things over, there comes to him the example of the Apostles, whom the governance on high, by responses or by difficulties, now sent to certain nations and now forbade from certain ones. Rejoicing therefore, he submitted his mind to the disposition on high and gave his consent to the nation's zeal; and, about to offer to God on the altar of obedience the counsel of salvation, he bound himself to the people with mutual charity, and to their devotion he pledged the struggle of his ministry even at the peril of his life.

VII

[7] Now the dwellers in the aforesaid city and in the whole country were indeed illustrious in the affluence of worldly felicity, among whom, when he had labored strenuously for three years, but, being newly brought to the faith, they were not yet rooting out the shrubs of their deluded antiquity, and ignorance fostered a custom that clung tenaciously. ^m For which work the robust Husbandman girds himself with all the tools of the Christian religion; and, the useless shoots of paganism being cut away, the sacrament of faith is raised up, which he adorned with the whole flower of justice. And since he had great skill about perfecting a people for God, he offered a pattern of living by the most lucid example of his converse, and taught it by the sweetest manner of speech. Whence it did not suffice so ardent a lamp to set forth the rule of preaching in common; nay, he noted the characters of all, he examined the dispositions of all. Laying aside not his authority but his sternness, he humbled his episcopal reverence to enter the house of each private man. In the Church he set in order what was common; with individuals he discussed their own offenses; and, like a good shepherd, he preferred both to know his own and to be known by his own, lest silence should grant assent to vices and press on toward destruction. And so there was none of his subjects who did not draw the line of rectitude either from the acts or from the words of his Master. Accordingly he had a famous contention of sobriety with the sober, of self-abasement with the humble, of liberality with all. But against the contumacious he rose with a magnanimous effort and stretched out the rod of authority against haughty insolence, setting hope before his prayers, that in this arena of contest he might at some time come through a varied struggle to the palm.

VIII

[8] Traversing the borders of Bavaria with these things and things like these for three years, ⁿ and was preparing to go to Rome, he persuades Uta the duke's daughter as one about to add no last part to the praise of the heavenly fatherland, he foresaw through the spirit which speaks to the heart of Jerusalem that his times were now inclining to the shore of eternal rest; and that he might open the more readily to the Judge who was knocking, with ever-wakeful watchfulness he awaited the treacherous hour, lest, the Bridegroom delaying, human frailty should fall asleep. And because he knew that by the fatiguing of the body the mind is rendered more alert, and that in the business of honorable solicitude the sleep of sloth creeps on less, and besides that, so far as an enemy's deceit might strike him shod and wary in the heel upon the way of good intention, he sought leave at once from the duke and from the people that he might be permitted to go to Rome to the thresholds of the blessed Apostles, to beseech the doorkeeper of the heavenly hall ^o that he would admit his knocking. About the same time the envious party, about to fight in a supreme encounter the more perilously in proportion as it was the more gloriously to be conquered, having found a crafty occasion, discovered such a kind of fighting that either the bowels of charity must be closed, or the infamy of the sacred order must be exploded, to the scandal of the Church. For the daughter of the aforementioned prince, by name Uta, [p] having been violated by Sigibald, the son of a certain judge, weighed the stain of her accustomed baseness — which must be uncovered as her womb grew heavy — not only by the loss of her nobility, but even by the measure of death.

[9] What were they to do? What counsel should they take? [that it be ascribed to himself, out of charity; and taking thought for his own reputation] The time was pressing on the birth, and the fault threatened destruction. There remained only trust in blessed Emmeram's pity, and counsel in his sanctity. Hither pale despair casts itself down; his feet are caressed with kisses, the crime is set forth, pardon is asked. At last the pious fatherhood is consulted about a remedy for life; and the manner of the complainers was the more tearful, the more present was the expectation of punishments for what they had done. The blessed Father, when he had heard their groanings, began inwardly to suffer with them; and though he brought forth a spirit of grief, he yet hardened the face of one reproving against their offenses; for he replied that the shamefastness of their free-born regeneration, being injured, was more to be blushed at, and that the eternal animadversion of the just Judge was more vehemently to be dreaded; especially since the punishments of this time differ from the eternal ones in quality as well as in quantity. Accordingly, as the custom is with penitents, he showed the way of reconciliation; and he himself, by a deep counsel of love, about to take upon himself the burdens of another's state, charged them more secretly that they should transfer this stain to himself, [q] that they might the more easily escape the fury of the duke, whom he knew to be inexorable, since disgrace would heap up his grief. But lest foresight should be wanting to his pity, and lest a mute innocence should give both credence and an example of the fault, if, laying his shoulders under another's crime, he should keep silence to his own stumbling-block, he took into his confidence more familiarly a certain priest Wolflaic, [r] a man of attested truth and true judgment, to whom he set forth his secret more cautiously, so far as he knew it by divine revelation.

[10] taking other thought, he sets out for Rome. For he said that he would go out of the article of the present life by various torment on account of another's crime, and would bear punishments for a certain feigned fault; and he asks that after his death he would announce to all the grades of the church that no one should contend that he held belief in this infamy about him, and, meaning to imitate the example, should strike against a stumbling-block; but he urges that while he lives this should be concealed from all. And that same priest, just as he had bidden, both faithfully kept silence about the testimony of his innocence while he ought, and openly proclaimed it when it was fitting. After these things the man worthy of God, having received leave from the prince and the people, took up the road he had desired; and, as was fitting, he is escorted with just affection. For from the whole city a multitude of both sexes poured out follows him as he goes with prayers and tears, and in all of them the measure of grief weighed out the price of the charity they had received, since both the rich,

together with the common folk of lesser fortune alike, either groaned over the loss of the Fatherhood that was being taken from them, or doubled their vows for his return; and from one fountain of love a twofold matter of tears floods forth, and both the doubtful hope of his return and the present sadness at his departure furnish a mingled force to their mourning. These he soothes, as a pious Shepherd knew how, with an ample course of commendation; and having greeted all, he sets out upon the road.

ANNOTATIONS.

p. By Aribo, in our manuscripts, she is called Ota.

q. That these things cannot be admitted, we have taught in the preliminary Commentary at no. 59 and following.

r. See what was said in the Annotations on Life 1, chapter 1, letter kk.

\ perhaps errores*

CHAPTER II.

The Saint's unjust accusation: his cruel martyrdom: his burial and translation: the punishments of his murderers: the places of his arena and of his death made illustrious.

As he went further on, the daughter of the aforesaid duke, her committed crime being made public, Falsely accused concerning the duke's violated daughter and being set before her father's tribunal, is called upon to name the author of so notable an injury. And when for a long while her spirit was benumbed with womanly dread, and her tongue stuck fast with fear and love alternating, being pressed by the onset of her accusers, she cast her own disgrace upon the person of the innocent Bishop. When her father heard this, he flames up with an indignation the more vehement the more he swelled with the pride of a loftier dignity; and taking a sword he rushes to destroy his own offspring, and would have accomplished the deed had not the hands of those standing by withdrawn the girl from the imminent peril. But a savage sentence follows so great a fury; for he disinherits her and banishes her into the distant parts of Ausonia, to be punished by perpetual exile, whom a father's compassion never recalled: for inconsolable is the grief which a deep shame had nourished. At this judgment Lampert, the girl's brother, was present, whom a great sadness invaded on account of his sister's shame; and, as is familiar to youth, a rash fury seized him on account of a false belief. For, after he had raged bestially with mingled grief, madness follows upon his anger, and, laying aside weeping, he leaps forth to vengeance. And so, taking a not small company, he hastens to pursue the Man of God.

[12] Meanwhile the Father of holy memory unfolded a course of three days, and in a certain village called Helphandorf, ^a Lampert the duke's son overtakes the Saint at Helfendorf, where a spring flowed with clear waters, he weaves for his companions causes of delay, having found an occasion for doing anything whatever. For the mind illumined by divine love, when it has found the field of contest, prepared against the coming of the time the arms of faith and constancy, the works of hope and prayer, in such wise that astonishment invaded the disciples, only that it burdened the Pontiff. Therefore about the third hour of the day, while he was celebrating the canonical hymns and discharging the due office under the testimony of holy Relics, ^b the aforesaid youth, coming upon him, showed the headlong course of his heart by a raving tumult: for the clashing arms of the multitude, and his threatening inquiry after the Pontiff's name, struck great dread into his company. Whence, running with hasty trembling, as happens, to the door of the house, after they had recognized the manner of his fury and the crowd, they timidly announced that these enemies were making for him. To whose fear he brought forth words out of the secret of firm hope, saying that their coming brought him no fear, since through it both trouble perishes and joys without end follow; that the pain of the body, which passes in a moment, is short, and that a punishment which brings everlasting life is light. Small, he says, is the peril, the hour of this death, which a breast of good faith, while it patiently receives it, leaps over in longing for eternity.

[13] and receives him with bitter revilings, Whence we must see to it that fear does not strangle us before the cause of fear comes upon us; to which, if hands are given, it punishes more perilously than the slayer. For here is a stern and most base destroyer out of the adverse warfare: whomever he has taken dies before he is punished. He dies, I say, not only basely but unhappily, because he is taken away both willingly and without hope. For he who has no confidence to suffer divers things for justice both dies without faith and is punished without end. As he was continuing these things, the deadly youth burst in; and as a stone lay in that house, standing bent over it upon his staff, he tumultuously demands that blessed Emmeram be brought to him. When he was brought, receiving him with burning eyes and mind and mocking him bitingly, he calls him his son-in-law. When the Priest of God denied this with just detestation, the other goes on, his anger foaming out contumacy, and hurls fiery reproaches, and at last brought out: We have supported the ruin of our house, we have advanced our own calamity, we have cherished in our bosom the burning of our glory. Why then have you defiled for my father his daughter, for me my only sister? ^c A royal maiden, full of your lusts, has laid open the dishonor of her race and the loss of her modesty. The laughter of enemies, the sorrow of her father, the mourning of her brother — a noble pledge is condemned as a harlot. Is this to be a bishop? Is this to be a friend? Is this the testimony of religion? Is this the token of your piety? Is this the favor you repay to our deserts, who built you up, a stranger and a needy man, with our goods into the reverence of the whole people?

[14] and orders him, when he denies the crime, to be bound to ladders, Upon these things the Soldier of Christ: Nay, he says, my son, both your deserts and our will seek another and a far different favor. Accordingly you ought to have had good faith in a good hope: for that suspicion is not proved which neither draws credence from the past nor has ground from deserts. For why should I have injured those who deserve well of me, who had often profited even those who deserve ill? Accordingly do you — whom I neither fear on account of your threats, nor admonish on account of fear — lay aside your obstinacy, put off your suspicious mind, and return to the testing of the truth, lest through your rashness you run into destruction. I have determined to go to Rome, to the thresholds of the holy Apostles, where Peter had his chair, whom Truth itself appointed as the censor of truth in his Church. His Vicar, as he draws his honor from the same place and order, so from the same holds his authority; and his judgment is not deceived, which is made firm by Christ its author. There, then, either through yourself or through a messenger, it will be possible to try the weight of a canonical examination concerning the charges, so that I may be found either bound or absolved. But when he had received this oracle of mildness, the tyrant's blind presumption was loosing the force of his passion in fury, and he drove the staff which he carried in his hand into the breast of so great a Father; and not fearing to lay deadly hands upon the temple of the Lord, he urges his companions with abominable cries that they should drag him away shamefully in bonds. And so it came about — as flattery always makes the assault of tyrants headlong — that he was straightway hemmed in by the soldiers, and, stripped of the vestments of religion, was bound with ropes upon a ladder in their lodging.

XII

[15] Terrified by so wicked a deed, the companions of the holy Man flee away, and having barbarously mutilated him in his limbs, his eyes, and his tongue fulfilling, in the image of a greater example, the prophetic presage in which it is said: Strike the shepherd, and the sheep of the flock shall be scattered. But the precious Martyr of Christ, weighing that his soul, long devoted, was to be offered to God, betook himself, by so much the more attentive solicitude as he knew he had to fight in a narrower peril, to Christ the leader of his victory, armed without with patience and within with prayers — clinging, that is, with his whole spirit to him whose love should soothe his mind while cruel punishment tore his body. Meanwhile, five executioners having been chosen to cut limb from limb and joint from joint the poor body of so great a Priest, that they might feed the tyrant's bestial mind with manifold wounding, the mind of the torturers was divided. For two of them, detesting so cruel an office, begged pardon, that justice might not punish them for that deed to which not their will but their lord's savagery compelled them; but the rest, reckoning vain things for true, say: Hands shamelessly laid upon women must be cut off, to deter the deeds of the incestuous. And so they number the joints of his fingers with wounds, and divide his sufferings, born together, over intervals of time, making delays for death, that it might come the more bitterly through torments. But why does eloquence linger here, where there is room for a voice choked with sighs, not painted with the art of composition? So then, his feet and hands being cut off, his eyes dug out, his ears amputated, his nostrils lopped away, at last the Martyr's chastity was assailed, and the secret parts of his modesty were cut away with a detestable blade.

[16] Amid all which his voice, however small, plied the Davidic melody in praise of the Creator. they leave him. Vitalis, for refusing the Saint a draught of water Envying him this, they cut away his tongue, torn out by the roots, \* and, leaving him thus manifoldly cut, withdrew. But the Warrior of God himself was wrapped in gore in that same field of victory, until the blessed Man's companions, emerging from their hiding-places and corners, were at hand together with the neighboring women, roused by humanity. Perceiving them to be at hand, he asks for water to refresh his breast. To whom the aforesaid priest Vitalis said: I cannot wonder enough that, when almost all your limbs are lost and you are about to go out of the very threshold of the light, you should desire any drink; as though you were to enjoy the brief moments of a mangled life, when, drained by so many torments, you ought rather to desire an end to your pains than a space of them. To these things the Athlete of God, as great in laying low the vices in his subjects as he was unconquered in enduring torments, gathered his spirit, and the spirited power of reason

he raised with the small effort of his body that he could, bearing more grievously the testing of his mind's strength than the cuttings of his limbs. It belongs to an impatient man, he says, when pain compels, to wish to break through the bounds of the present life and to loathe the saving victim of penance which has been granted, whereas on the contrary it belongs to great obedience to await the Judge's sentence. But how is it grievous to your sloth to offer us the office of humanity and to afford a breast drained by torments the means of refreshment? Let this exaction torment your days, that as often as you take drink of any kind whatever you incur an estrangement of mind, ^d bringing peril to no one, but paying by this figure the example of disobedience.

XIII

[17] The force of which sentence that same Vitalis experienced for the many years in which he afterwards lived. For as often as he tasted any drink, at once taken in mind, running through the streets of the city and through the broken places of the rocks and the monuments of the dead, pays long punishments: the Saint's severed limbs are wonderfully carried off. he made a terrible din, and yet, senseless as he was, he was dangerous to no one. Often too he wandered so far as to run along the summits of towers and yet by no means to suffer a fall. For the rest, that same man walked rightly along the path of pious converse, and, performing strenuously the Offices of Masses and the other Ecclesiastical duties, he fulfilled all the duties of charity as far as he was able: this one thing only he bore until the end of his life, as we may be allowed to judge, both for an example and for the keeping of humility. Meanwhile the inhabitants of the place, pricked with humanity, gathered the precious limbs of the Martyr and hid them in a tree which is called the White Thorn; and when they had hidden them and had not long withdrawn, two most beautiful men, not seen before, riding along the royal road, questioned the plowmen on either side about the limbs of the blessed Pontiff, where they had been placed. And when these had been shown to them in the aforesaid tree, while all looked on, they came thither and suddenly did not appear. At this disappearance all who were at hand were astounded, and flying at once to the tree they did not find the limbs placed there a little before; and almost all who were inhabitants of that place became witnesses of this matter both by knowledge and by its newness — the divine disposition taking thought for those precious limbs, which does not lose even a hair of the head in the Saints.

[18] The Saint, while being carried to Aschheim, dies on the road, While these things were being done, those who had been about God's Saint, taking him up from the field of contest, placed him on a wagon, meaning to convey him to the village of Ascheim, ^e which was twelve miles distant thence, where there was also a church dedicated to Blessed Peter, prince of the Apostles, lest so great and such a Person should fail in the mean huts of countryfolk. Accordingly women gathered from the neighborhood, and about two hundred men, following the venerable funeral train, indulged the bowels of compassion with faithful vows. A great part of the journey being now measured out, they were coming into a certain grassy field three miles distant from the village of Ascheim; and behold, the blessed Pontiff, about to pass over to the heavenly places, began to wail with what voice he could, signifying that the hour of his calling had come. And when one of the travelers discerned this carefully and had warned his companions that they should lift Christ's Martyr from the wagon and lay him on the earth, presently in a grassy sunny place, with trembling reverence, he began to be released. And at the going forth of his holy soul out of the Egypt of this world, all who stood by saw a light as of an immense lamp come forth from the holy Man's mouth and penetrate heaven itself; and so great was the force of the radiance that it beat back the eyes of the beholders as with lightning, and dread shook their limbs with trembling, so that they scarcely dared to place the blessed Man's body back on the wagon.

XIV

[19] and is buried at Aschheim, and thence to Regensburg And so from there, having conveyed him with the reverence worthy of the Father to the aforesaid Ascheim, they buried him in the church of blessed Peter the apostle with due honor, the people of that place giving their consent. But since the most blessed Pontiff by no means willed to await there the day of his resurrection — justice requiring that those whom he had nourished in the bosom of faith should also have the patronage of the relics of his sacred body — the nature of the world began to be moved, and the violence of the elements to proclaim so great a Priest's will. For a storm of winds arising suddenly, the bright region of heaven is overcast with clouds, and the face of the sky is darkened, with the bellowing of thunder and with lightnings terrifying the hearts of mortals, while meanwhile the air dissolved into rains and flowing streams for forty continuous days. Then, as in straits the human race always attends to unaccustomed things and inquires about perils, the divine power was consulted and its mercy entreated, until it was declared by the sight of a nocturnal revelation that the happy Relics ought to be translated thence in haste to the city of Regensburg. Whereupon the chief men of that place, being gathered, took up the venerable body from the sepulcher and placed it on a boat at the river Isar, ^f with candles lit according to the manner of religion. There, as they followed the downward journey, the river rushing into its own bed, they entered through its mouths into the Danube.

[20] Thence, as they struggled against the rising of the river — which the ordinary course of nature does not grant without great labor — it is afterwards translated amid many miracles. the immovable thing was driven against the movable with such swiftness by the Martyr's merits as though a wind were stretching a sail behind the stream. In that company a very wonderful thing increased this astonishment, yet one comparable to the holy Man's character. For as he, living in this world amid the whirlwinds of raging folly, lost neither the fire of love from above nor the light of truth, so the candles lighted beside his sacred body had looked down upon the blasts of tempests and the rivers of showers with an unbroken serenity, while both banks saluted so bright a sign and rejoiced together. Entering the aforesaid city with this alacrity, they met the sacred orders of the clergy, and the banners of religion going before, with the rest of the rite of procession, and Theodo ^h the prince of the province with the nobles, the whole region having poured out at the coming of its patron; by whose hymn-sounding voices the earth seemed to be shaken. And so, when he had been laid with solemn celebration in the church of blessed George the martyr, which he himself once frequented in the familiarity of his prayers, the truculence of the raging air grew quiet, and the peace of the sky and the mastery of the light returned. Now it is handed down, and proved by firm assertion, that on that road along which he was borne, taken up from the boat, to the church, the divine goodness glorified him with thirty signs. ⁱ

[21] Since the discourse has woven together what is known and believed about the Pontiff's exercise of contest and his triumph, Of his executioners three perished miserably, it seems to follow that we should narrate what end of things overtook his persecutors here and now; so that this knowledge may both bridle the wicked and protect the upright: while the former do not dare what they wish, and the latter do not suffer what they ought not. As we said above, five were chosen to torture him; of whom the deed terrified two, but the elder's command urged three both to dare and to perpetrate the crime openly, and an iniquity implanted in their marrow sharpened them. Whence those two timid ones, the holy Martyr pouring out prayers for them, were granted pardon and passed their days in peace; but the rest, within seven days delivered over to the unclean spirit whom they had served, and horribly and long vexed, at last in the silence of some untimely night rush into the wilderness; where, raving through rugged and inaccessible places, they perished: nor did they afterwards appear in any place, either living or dead; crushed with a double crushing, as the Prophet says.

XVI

[22] But Lampert their lord also, when an occasion arising from his own crimes rose up against him, Lampert died in exile, and his posterity pays the penalties. was condemned to perpetual exile, and vanished far from his own people in deserved contempt; this inheritance of punishments being left to his descendants, that within a few years, cut down by the scythe of untimely death, they should be torn away for the Martyr's innocent blood, almost all their life being wrung from them with difficulty. But those who could survive, or who still survive, testify to the wretched lineage by the same pattern of unhappiness, and owe the calamitous brevity of their feeble life rather to sighs than to uses. ^k And what wonder if innocent blood touched his kinsmen, when even his buildings, according to that prophetic saying, let his habitation be desolate, and let there be none to dwell in his tabernacle, bore the losses of his impiety; so that, fallen into ruinous deformity with brushwood and nettles growing over them, they are unfit for human converse, and the neglected shape even of senseless things cries out that the man was damnable and detestable. We have spoken of the seats of the senseless man and of the dwellings of that place, because by a visible desolation they testify to his invisible destruction: next we shall speak, on the contrary, with how great glory the blessed Man's arena of contest and the place of his calling avail; so that, while the reverence of those places is proclaimed, it may be conjectured in what dwelling the Martyr's soul exults.

[23] [The places of the Saint's martyrdom and death made illustrious by churches and miracles.] Where, then, the happy Priest was cut, that place this solemnity honors and this immunity covers: namely, that being raised to the height of one cubit it promises by its eminence a pledge of pardon to be hoped for by those who ask there. Then besides, it knows not the laws of the raging air, nor whitens with snow, nor droops in autumn; it is not frozen in winter, nor scorched with heat; only vernal beauty and ever-green grasses have made that turf delightful: whence also the neighboring people of the faithful built a church there, on account of the frequent approaches of a votive assembly, in honor of the Martyr triumphing in that place. ^l Accordingly, the place where his spirit went to the starry region, long given over to neglect and almost worn away by oblivion, claimed its own dignity in this manner. In the winter storm, as is the nature of Germany, when an immensity of snows covered the whole surface of the earth, the little plot of ground of the body alone was free from that condition; and while it thrust the astonishment of its miracle upon those passing this way and that, it taught at once the cause of its greenness and the memory of the blessed Martyr's death. Wherefore faith set a basilica ^m there also, that hope might be more effectually enlivened, which in both places so flourished with the fruits of vows that, if they had to be counted, they would overwhelm the industry of the counter. ⁿ

ANNOTATIONS.

\ resecuerunt*

\ omni*

BOOK I ON THE MIRACLES

By Arnolf of Vohburg,

From the edition of Heinrich Canisius, collated with the Regensburg codex, Arnolf's autograph.

Emmeram, bishop and martyr, at the village of Helfendorf in Bavaria in the diocese of Freising. (S.)

BHL Number: 2541

A. By Arnolf

PROLOGUE

The miracles of the Saints make manifest their merits and power. The merits of the Saints live in the churches, and they themselves exist more powerfully, though taken away from our eyes, than they were thought to do among those living here. And although we hold this believed and grasped with a firm resolve, yet miracles support us and convict the ignorance of brute unbelief, when at the lifeless relics of the Saints the impossible returns to the possible for the sick, and what was not returns to being; all the powers of worldly men being cheated about this hinge of things. For if either royal power, which is preeminent, or any craftsman's skill, which sometimes supplies what is lacking, should strive, how would they restore his faculty to a blind man? Since these things are certain, none of the consequences of a prudent faith are hidden. Wherefore, since we write to you in whom the life-giving Spirit has planted a living faith as heir of his own gifts of grace, we shall tell a few of the many miracles which the divine goodness granted to its witness Emmeram; or we repeat things told by others: because for you the substance of past things and the evidence of things not appearing makes a proof of invisible things, or even of things not yet done.

The old division of chapters.

Ch. I. Of the bishops and dukes of Bavaria, and of the heretics expelled from it by St. Boniface, and also of the miracles frequent at the sepulcher of Blessed E., and of his second translation.

II. Of the adulterous woman who could in no way enter the Martyr's church until she cleansed herself by confession and penance.

III. Of the man seized by robbers and twice sold, who, revisiting his fatherland after a three-year exile, presented himself to blessed Emmeram with a great miracle.

IV. Of the girl who remained fasting a whole year, and at the Martyr's memorial was restored to common life.

V. Of the benefices of princes, or the gifts of counts and judges, bestowed upon St. Emmeram; and of the wonderful triumph which the emperor Arnulf obtained by the most evident help of that same Witness.

VI. Of bishop Tuto endowed with the spirit of prophecy, and of king Conrad afflicted with sickness at St. Emmeram's for an incautious command.

VII. Of the man who, refusing at a prince's banquet the loving-cup of the Martyr, was struck with a terrifying blow.

VIII. Of a monk of St. Emmeram, who in the perils of the sea felt him present to him by the benefits of a deliverer.

IX. Of an apostate monk twice seized by a demon, and as many times freed by the prayers and merits of Blessed Emmeram.

X. Of a certain demoniac miserably possessed by a legion, to whom the grace of the Savior wonderfully restored health at the memorial of Christ's Martyr.

XI. Of a certain descendant of the tyrant Lantpert, who in one hour was hindered by a twofold blindness from entering the church of Christ's Martyr.

XII. Of the miseries with which the men of the tyrant's posterity are afflicted down to the present, and of the conversion of certain of the same stock, and their humble offering, and of Adalram's hardness, wonderfully softened by the Martyr's power.

XIII Of twelve men who had sworn against right upon the Martyr's altar, consumed by a manifold punishment.

XIV Of that which happened in the case of a certain poor woman, punished with paralysis for the theft of a chalice, and wonderfully healed at St. E.'s.

XV Of that which even the Jews do not at all deny: miracles very often wrought in the church of St. E.

XVI Of a paralytic cured at St. Emmeram's. Of the death of bishop Michael, and of the sign of the bell.

CHAPTER I.

Bishoprics erected in Bavaria: the Saint's body translated to a more honorable tomb: a concubine brought back to amendment: a man freed from servitude: a girl granted the ability to take food.

[ ] St. Boniface, having erected bishoprics in Bavaria, Therefore, the sacred body of Christ's martyr Emmeram having been honorably buried at Regensburg, and the aids of the divine goodness by no means being denied at his sepulcher to those who sought them with the merit of faith, at last, after much time had rolled by under benefits of this kind, the venerable man Gaubald ^a undertook the governing of the presidency of that church; before whom not only this same church of which we now speak, but the other churches in Bavaria as well, were after the Roman times without fixed bishops. ^b For since the Norici had lately received Christianity, heretics had thrust themselves in among them, who, as they had been wont to do in other regions, had there confounded right and wrong. Of these, some calling themselves bishops, others priests, others clerics of divers orders, decked out their own inventions with certain tricks, and so seduced the people together with the princes. ^c Indeed this error, hateful to all good men but most perilously pressed by the perverse, grew up chiefly under those dukes whose names we partly do not know, and partly, though known, we forbear to give for caution's sake. But in the times in which remedies were being prepared for so great a plague, these dukes held rule: Dioto, namely, an illustrious man, whose sons had not succeeded him in the realm; ^d likewise another Theodo, a strenuous and eager man, under whom the most illustrious confessor of Christ Rupert ^e came with other servants of God to Salzburg, ^f and there completed the course of the present life. Under whom St. Corbinian came to Freising. [g]

[2] This duke, then, had two sons as successors in the realm, namely Diotpert and Grimoald; ^h after whom Hucbert ⁱ furnished the dukedom to this nation, who under a certain adventitious bishop Rathar ^k had given to blessed George and to St. Emmeram a manor which in the charters Regensburg constituted Gaubald as bishop, from which we have excerpted these things is called Pirchinuvach. In the times of this duke also the most blessed prelate Boniface, on account of the very great care which he had for the Lord's sheep, entered Bavaria and drove out of it a number of the heretics; ^l but he could not expel them generally as he wished. When he had returned to France, and the aforesaid Duke had died, under prince Pippin Odilo ^m obtained the dukedom of this nation. He, sending envoys into Italy, asked St. Boniface, as he was returning from Rome, that he would deign once more to visit the Noric peoples living under his power. Yielding gladly to his embassy and no less to his petition, the prelate full of God hastens his departure into Bavaria, hoping to correct what he could not before. He, with the Lord working with him and with the aforesaid duke supporting him, decreeing ecclesiastical rights, utterly rooted out the heretics and put all schismatics to flight. And he divided the province into parishes, and appointed bishops over them by canonical ordination. Among whom he set the aforesaid Gaubald over the see of Hiatospolis. ⁿ

[3] And while he cherished and also increased the sheepfolds entrusted to him, who translates St. Emmeram's body from the sepulcher among the other things which he well disposed and ordered, he entered upon a counsel with the clergy that he should open the sepulcher of blessed Emmeram; which, since frequent miracles cried out that it ought to be done, the common assent of all approved. What more? On the appointed day of the translation and elevation the vows of all run together; to the praises of the Martyr, resting so long among mortals under neglect, an innumerable throng of both sexes had flowed together. All hasten to see more clearly those benefits of the Martyr of which they had often heard; all press on to be present at new joys. At length the chosen priests, with deacons and the others necessary for opening the sepulcher, had put the people outside the church and secured the doors within with bolts. And when with trembling reverence they had loosened the earth from the sepulcher, and had also moved the stone laid over it from the right side to the left only by the measure of about a palm and a half, fear rushed upon all; so that from excessive dread the hands of the laborers slipped from the stone. Struck by this terror, and their strength dissolved, they fell to the ground.

[4] But one of those who stood on the right, putting his breast beneath the stone, into a new tomb, afterwards enriched with many gifts. alone upheld it so long — although it was huge — not by his own strength, until the rest might resume their power and, coming to help, join their hands to what had been begun. Then with such swiftness and security did they move it away as if it had had no weight of heaviness in itself at all. But what is intimated by this threefold miracle, save what is proclaimed by the prophetic mouth: Wonderful is God in his Saints: the God of Israel, he will give power and strength. For out of reverence for his Martyr the power of the Most High laid these men low terribly, but to his praises restored them wonderfully to their former strength. Thirdly, to one man serving the sacred ashes he granted the gift of strength, to the glory of his own name, who is three and one. For which threefold sign the venerable priests, giving thanks to the kindly Trinity, with great exultation of clergy and people took away the incomparable treasure of the purple-clad body from the tomb in which it had thus far been laid, and translated it most reverently into a new monument, which they had already prepared for this with sufficient care: on which the princes caused plates of gold and silver to be fastened with most beautiful workmanship, and these to be picked out with a varied order of gems; to whose spirits, and to us sinners together with them, may the Lord deign to be propitious through the intercessions of his most illustrious witness Emmeram. ^o

[5] A certain man in the bishopric of Freising, because his wife was cheated of the office of her eyes, An adulterous concubine, being chastised, is brought back to amendment. dismissed her, and took another against God's precept. For which fault the animadversion of the bishop, in whose diocese this was, came upon that adulterer along with the woman he had brought in; and having convicted him, punished him with a regular penance. But at the persuader's instigation the obstinate woman could not be torn away from the unlawful embraces, but remained an adulteress with the mistress of the house. Now it came to pass, when an assembly was to be held at blessed Emmeram's church, and that same woman, joining herself to those going thither, was hastening, that in the place which is called Vivarius, whence she beheld the church, about two hundred paces from the city, the mark of the crime she had committed harried her. She began to be shaken with excessive trembling and, dissolved, to roll upon the ground; and when she had been raised up by her companions, if she wished to go forward, she was unable to go forward; if she strove to return, she had not the ability to return. Being caught in these straits by a certain priest who came upon her, she was asked by what crime she was beset that she suffered such things. When she had related this as it was, she was admonished by the same priest to return to her bishop. And when she had done so, and, dissolved in tears, opened her wound and promised satisfaction from a pure heart, having received the medicine of the ecclesiastical form, she went on to her physician blessed Emmeram, free from the soul's wound and safe from bodily pain. From which matter it is easily gathered how far the unsure are separated from the kingdom of God, who are thus kept off from entering the houses of his Elect. May the most mighty medicine of Christ keep this from happening to us.

III

[6] While blessed Emmeram, making a fragrance with the odors of his virtues, was drawing peoples to himself from everywhere round about, A man seized by robbers and sold to a Thuringian, it befell that a certain faithful man, who with good intent — as the end proved — was taking his journey thither alone, fell among robbers in the place which is called Verroniwaida, [p] which the Latin tongue expresses as: Distant pastures. Who, having seized and stripped him,

sold him to the Eastern Franks. And he was made a purchased slave elsewhere who wished to be a pilgrim at the Martyr's memorial. But a certain man who received him thus sold, handed him over in a bargain of sale to a certain Thuringian on the borders of the Parathani, [q] at that time cruel pagans. And when the Christian man perceived that he was neighbor to gentiles and worshipers of idols, he began, with what effort he could, to render fixed and prompt service to his temporal lord, both present and absent. Now he was equipped with skill in working in wood, by which he was wont to make mills for the watercourses; on account of which, and of the graceful construction of buildings, the servant was exceedingly dear to his lord. Whence, wishing to make him firm and faithful to himself by some fastenings, he tried to join to him in marriage a young widow, beautiful according to the rottenness of this flesh, whom his fellow-servant had left without procreation of children. Refusing her — a captive by lot, not in mind — he answered saying: I left a lawful wife in my fatherland when for my innumerable sins I was delivered hither. Now therefore, while she lives, how shall I bring another over her?

[7] being compelled by his lord to take another wife while his own wife lived, Moved by these words, the lord brought in the harshest speeches, saying: May the Lord do this to me and add this, unless you take her in marriage, I will hand you over to the nation of the Saxons, which serves so many demons through filthy idolatry. For I have known and learned by experience that if you will not take a wife here, you would rather flee than dwell with me in these places, so that I should remain both confounded by your flight and none the less afterwards cheated of your price. And when they disputed continually with one another in speeches of this kind — the lord through sin the servant, and the servant through justice the lord — the old man, now old in years and in character, perceiving that he could not otherwise decline his lord's command without being handed over to a nation ignorant of God, whose life he feared as death, at last confesses that he is willing to join her to himself. Then the lord, made glad, took the woman's hand and wrapped it in his cloak; and, as is the custom of weddings, granted her to the old man in marriage before witnesses; and so he departed. But the religious old man, having received the woman, went to the house of his hated inheritance, in which, entering the chamber and taking food according to the custom of weddings, they went up with by no means a like mind into the bed which she had prepared. To whom the old man said: Take heed, dearest daughter, lest by this mingling of the marriage bed we offend the supreme Craftsman, because the joys of temporal life fail within a few days, but bring forth eternal losses of souls. Enjoy therefore my craft in delights, and grant me only this, that you cast me not headlong into destruction under the yoke of this union while my wife lives.

[8] But she, overcome by carnal pleasure, would not at all assent to her husband's petition; having invoked the Saint's aid, he is bidden in sleep to flee; nay, she threatened that she would make plain to her lord what he had said in her ear. But the old man, when he perceived that he was making little progress by exhortation of this kind, so soothed his companion's wantonness and exasperated feelings with the blandishments of words, saying: We must see to it, dearest sister, that, since we are Christians, we do not come together in wedlock after the rite of gentiles, but rather that we contain ourselves for three days, beseeching the Lord that he give us the procreation of children, because a wife is to be taken not for lust but in hope of offspring. When the woman heard these things, she despised them, and turning to the wall, plunged herself in idle sleep. But the religious old man with tears and with intent heart besought the compassion of the Almighty, that through the merits and intercessions of his beloved martyr Emmeram he would deign to help him. Whose prayer, since the divine goodness heard it, at that very moment it most mercifully made plain. For when he too had fallen asleep for sadness, a certain most beautiful Man stood before the bed of the sleeper, who struck his side with the staff which he carried in his hand, saying: Rise and go to the church of the most blessed martyr Emmeram, whither you vowed you would go.

[9] To whom the old man answered: How shall I traverse so many unknown stretches of lands without food? and fed on the way by a wonderful loaf, comes to Regensburg, To whom again he who stood by added: Rise, do not hesitate; but take the bread set in the upper room, and it will suffice you for food unto the completion of your journey. But the man, awakened after so great a vision, and for some while searching the hidden things of the spirit, did not know whether he had received this admonition sleeping or waking. Nevertheless he rose according to the watcher's edict, and found in the upper room a loaf so white and savory as he had never before seen or eaten. Taking it also with him, and leaving there the rest of the furnishings that were in that house, he carried away only a single garment and the two-edged axe which he was wont to carry in his hand. Being about to return, he went in haste toward the wilderness, pouring out tearful prayers to the Lord that through the merits of the most illustrious martyr Emmeram he would deign to prosper his journey. Which, accomplishing it through pathless and desert places, as he had desired, prosperously for fourteen continuous days almost to the end, at last on the fifteenth day, at about the third hour of the same, he came to the hill lying over against Regensburg between the streams of the Danube and the Regen. From whose lookout, adjoining a planting of vineyards, beholding the Martyr's church — the house, that is, of great works — he rendered immense thanks to God.

[10] and gives thanks to the holy Martyr. Then descending from the hill and crossing the river by boat, together with the rest who were going in throngs and no less in eager rivalry to the Martyr's memorial, he too hastened with all speed, rejoicing. And when he had entered the long-desired church, clinging to the pavement, with tears and prayers he satisfied a vow of three years. And when the solemnity of Masses had been completed, as was fitting on the Lord's day, the religious old man, going out beyond the church's entrance, showed the loaf from which he had had his refreshment so many days; he truthfully set forth the history of his exile and return; the two portions which had remained over from his food he divided among the poor in the sight of the whole people; he cried out that the benefits of so great a Patron ought to be held in everlasting memory. What is to be said or ascribed concerning this, save what the Psalmist says as an everlasting memorial: Great is his glory in thy salvation, O Lord: glory and great beauty shalt thou lay upon him. O kindly Jesus, this only is it permitted to say to thee under his patronage, that, as thou hast given him as a strong patron to many, so, being appeased by his intercessions, thou mayest be propitious to us here and forever.

[11] There was a certain girl established in the diocese of the church of Freising. A girl long deprived of the ability to eat and drink, She, as she was accustomed, goes out at first dawn to the exercise of a shepherd's care, namely to lead her father's cattle to pasture. But it befell that she there suddenly received, by God's hidden judgment, such a change of spirit that she would take no food at all for the use of life. When her parents saw this, and her kinsfolk learned of it, they came to her in astonishment; and first by entreating, then by rebuking, at last by every kind of effort, they pressed her to take food. But she likewise refused in every way to receive anything that can be eaten and drunk, confessing that she had no delight at all in food or drink. But the girl's kinsfolk, pouring water mixed with milk by force into her mouth, tried whether perhaps she could swallow at least a thin liquid. While she reluctantly swallowed a taste of it, at once, with her neck raised, she vomited it back mingled with blood. Then her parents, not knowing what they could do, entered upon a counsel to present her to Joseph, bishop of Freising, [r] hoping by his authority to restore their daughter to common life. And while he tried to satisfy their hopes, rebuking the girl with austerity, he compelled her to eat. But she, spitting out food or drink as though it were refuse, not only remained without supper that day, but also completed a whole year fasting, and not without the work of her hands. But her face was exceedingly pale and drained of blood.

[12] recovers it at the place of the martyrdom. Which indeed seems to us very wonderful, but incredible to the minds of men either altogether brutish, or such as look less clearly into the mirror of the heavenly oracle. For no word is impossible with the Lord. And that other saying: All things whatsoever the Lord willed, he did in heaven and on earth. Who alone knows why a man was born blind, and why he did so great a thing in a poor woman, and by whose merits he willed to grant her health, and to whom he revealed it by nocturnal visions as he willed: that the girl, long held a portent among mortals, should be brought to the memorial of the martyr Emmeram. And when this became known to her parents, quickly and eagerly taking their daughter, when they wished to set out to the city which embraces his sacred body, but had no confidence to go because of the length of the journey, they lead her with them to the place where the faithful Witness received the purple-clad triumph of martyrdom. [s] In which, when she had humbled herself to the very ground and had prayed to the utmost of her power and knowledge, she rises up erect, asks for bread; and when it is at hand, she stands whole and is so. The Christians who were present, seeing the wonderful works of Christ, praised him, perhaps even then crying aloud; but we praise him now, calling these things to mind in silence, or reading them in the office of one reciting. But do thou, kindly Martyr, Emmeram, to be honored with the vows of the pious, for reverence of whom the living Bread wrought this miracle in bread, obtain for us with him that we may eat and drink it in the kingdom at his table with the Just.

ANNOTATIONS.

p. So Arnolf's autograph has it, by the testimony of the Reverend Father Forster; in Canisius's edition one reads Verromwaida.

q. Aribo also calls them Parathani, from whom Arnolf reported these things; but I have not found them in other writers; yet that they were inhabitants of Saxony is clear from what follows.

r. Joseph was the third bishop of Freising and Aribo's immediate predecessor, as he himself testifies in Life 1, chapter 4, no. 47, where this same story is narrated.

s. That is, either at Helfendorf, where the Saint was cruelly cut, or near Aschheim, where he died from that mutilation.

\ that is, molas*

CHAPTER II.

The munificent devotion of emperors and princes toward the Saint: the victory of the emperor Arnulf, obtained by his help: those who wronged him chastised: a storm of the sea stilled: demons driven out of the possessed: the punishment of Lampert's posterity.

With what honor and with what reverence, with what affection the princes venerated blessed Emmeram, Emperors and other nobles honored the Saint with gifts; the estates and precious offerings bestowed on him by them, among other things, bear witness. To the east of this province is the Lunælacus, ^a alive with excellent fish, whence royal food; but to the west the wine-bearing soil of Spalt, from which royal drink. There testifies also the territory of Regensburg and the royal estate ^b which, from the summit of the southern hill, between the public roads as far as the walls of that same monastery, was handed over by Charlemagne to blessed Emmeram and his monks under an imperial testament. [He, among the other things which he established and ordained in royal fashion and by imperial power, depriving duke Tassilo of his realm, compelled him with his son Diotone to be a monk; ^c and also restored the see of the bishop of Regensburg, which had been translated by the earlier dukes outside the city — namely to the basilica of the Martyr St. Emmeram — to the church of blessed Peter the Apostle, established within the walls of that same city, under bishop Simpert. But he honored the Martyr's place with royal munificence for his own patronage, subjecting it to him who had been enthroned there in the Pontifical see. ^d] But what goods the dukes who before this prince governed the dukedom of Bavaria under the kings of the Franks bestowed upon blessed Emmeram, their charters and testaments found in our keeping sufficiently indicate. And how greatly and with what things his son, the emperor Louis of pious memory, and those who were his successors in the realm, and counts also and nobles, and many of judicial dignity, enriched the aforesaid place, there testifies not only the greater but even the better part of the bishopric of the city of Regensburg. ^e

[14] But of all those who reverently venerated Christ's Martyr, among whom the emperor Arnulf, who, having experienced his help I think I must except, because he was devoted to his cult beyond the rest, Arnulf of most sweet memory, son of Carloman, first duke of Bavaria, then king of France, and last, for the defense of blessed Peter, after wonderful victories made emperor at Rome; ^f under whom also I wish to lay as it were a certain foundation for writing the miracles of the kindly Martyr; because, taking my beginning hence, as from what is known and most devoted toward that same Martyr of God, I shall be able to make a fair progress to the other princes who are to be noted here. For he, hoping that God would be propitious to him, chose blessed Emmeram as the patron of his life and of his kingdom, and clung to him so closely that in the neighborhood of the monastery he built a great palace fit for royal use. Since therefore he had experienced his patronage in hard affairs and in many battles, he felt it to be present to him more manifestly when he was engaged in the Moravian war. ^g For there at the first encounter (as I remember to have read), while the spears were crashing, those who were of the tyrant's party saw the emperor's lines defended by unknown and most beautiful men, who, as was revealed to those who were worthy, were Saints, to whose patronage he, about to set out thither, had earnestly commended himself.

[15] Indeed, the wedges of the enemy being terrified by the sight of these, the fight slackened on the adverse side. in the battle against the Moravians, Bearing this ill, one of the tyrant's soldiers seized a shield and carried the chief standard before the legions, proudly addressing and exhorting them, that by his example they might take up their courage again for the fight. And when with headlong course he was rushing almost upon the prince himself, he met an old man venerable with white hair but terrible in aspect, who declared to him that Emmeram was resisting him, and thrust his hand into the boss, and harried him as he struggled in vain so long, until those who by his instigation had been made bold were all made to flee thence. That these things are not feigned but were truly done and said, he who saw and endured it afterwards humbly confesses and discloses. Hence the glorious prince, exceedingly glad at such a victory, returns to Regensburg, where he is received with the bells of all the churches in it sounding in concert, and at the same time the triumph together with the miracle is proclaimed and extolled. Then, using wise counsel and nobly pondering that saying, In the day of good things be not unmindful of evils, and that the nine displeased him who did not glorify him ^h whose name is blessed eternally, he sent gracious gifts through all the monasteries of Noricum. But to his special patron Emmeram he bestowed in thanksgiving the whole adornment of his palace, in which there was a square canopy, ⁱ whose panelled roof was covered with gold, its top encircled with a garland of gems. But its body, having the likeness of an upper and a lower part after the pattern of the twofold love, is upheld by eight little golden columns, which themselves also set forth the figure of as many virtues or beatitudes.

[16] There were also in it complete books of the Gospels covered with gold and gems, gave precious things to the Saint's monastery, and wished to be buried in it. written, painted, and adorned in every way, of which one is a cubit long: in workmanship, in price, in weight indeed such that its equal could not easily be found. On whose right side the arrangement of gems also completes the number of a hundred, of which certain ones so stand out in size that four of them open sixteen cups in the figure of the holy Cross, four being distributed to each in the middle order. But the innermost order, being narrower, has thirty-two cups, covered singly with smaller gems, to which the outermost, most delightfully arrayed, gracefully corresponds with larger ones set out among the turrets, and with pearls inserted along the battlements. ^k But since these things by no means sufficed for the bounteous prince's devotion to so great a Patron, he added as a gift a silver grating to be set beneath the aforesaid canopy. He added also palls ^l equal and various in coloring, among which one of a single weaving had a length of thirty cubits. But why should we linger longer over these things? At last indeed he ordered a mausoleum to be prepared for himself at St. Emmeram's, ^m that, when about to meet death, he might have him the more kindly as his patron in the churches, whom, while living and prevailing on earth, he desired — nay, made — to be powerful for himself and his own. Succor by thy powerful prayer with the Almighty the soul of this thy ministering servant, and none the less the throng of those who still serve thee, blessed Emmeram.

[17] King Conrad, seized with sickness, restores the book he had taken away; Under the aforesaid prince, then, Tuto, ⁿ a monk of St. Emmeram, presided over the church of Regensburg, who from the seventh year of his reign until the twelfth of the reign of Henry the Saxon remained in this life. ^o His predecessor therefore, king Conrad, [p] the needs of public affairs requiring it, came to the city of Regensburg; in which, the matters for whose sake he had come being dispatched, being admonished by the ancient custom of kings, he went to the church of Blessed Emmeram, as though to receive leave to return to France. Where, as he visited the sepulchers of the princes — namely of the Emperor Arnulf and of Louis, who as a boy departed from our midst by an untimely death [q] — it was ill suggested to him by his Chaplains that by royal right and power he should claim for himself, as one who had been of his predecessors, a certain aforementioned book of great price. And when the aforenamed bishop was ordered to give it, but for fear of the Martyr by no means dared to do this, at last it came by threats to this, that he unwillingly laid that same book on the altar before the prince. Yet he imprecated upon him, saying: Let him be a debtor to Blessed Emmeram on the day of judgment who shall take this away from the uses of his service. How much that availed the king was soon to learn, when he ordered it to be rashly taken up and carried off. And when he had mounted his horse, near the monastery he fell into the disease of dysentery. Terrified by which, and feeling in himself through torments the exchange for the deed, at that very moment he restored the book to blessed Emmeram, bearing thence with him the pain in which he closed his last day in France. [r]

[18] Bishop Tuto has a golden altar made. Then the venerable prelate Tuto, cleaving to Christ in his Martyr, adding of his own, as much as he could, to the crowns of the princes Charles, Carloman, and Arnulf, prepared a golden altar for Blessed Emmeram, adorned it with a most beautiful form, and decked it with a thousand gems. [s] He indeed, blinded in body but enlightened in mind, turned the necessity of a chastened infirmity into an august virtue of the mind; and by no means greatly weighing that he was deprived of the light \* which he had in common with flies, he had such consolation of spirit that through it he foresaw things to come, and openly declared those deeds at which he was not at all present. Being therefore stationed at Lunælacus, distant almost thirty leagues [t] from Regensburg, he made known to his people that on a certain day a great fire had happened in it. Of which matter he was not only proved, but also of all the piety in him

a witness; and being taken from our midst, as good hope tells us, he passed over to the heavenly seats: there to see forever Emmeram, whom here he loved as his patron. May his favorable intercession obtain for his servants, with the true light, the enlightening of our eyes, that we may never fall asleep in the gates of death.

VII

[19] After the monastery of the most blessed martyr Emmeram, which formerly had been outside, began to be within the walls of the city of the people of Regensburg — which Duke Arnolf, the work being divided among the nobles, had quickly built [u] under King Henry — his son Otto, [x] the first emperor of the Saxon race, still thought it good to come to that same city. In which, when the matters that were of imperial right had been done and celebrated, he had given to Blessed Emmeram a royal manor which the German tongue calls Helphandorf, [y] but which the Roman tongue renders into Latin as the village of Help. Then Michael, prelate of Hiaspolis, [z] prepared a banquet for the emperor in a certain hall of the monastery, at which he made the prince recline with him along with the chief men. When they were almost strengthened after the manner of banqueters and gladdened with wine, the emperor, speaking Saxon with a cheerful mouth, said: \* Let each man sing the song of him whose strong drink he drinks. We have eaten and drunk the good things of blessed Emmeram; hence it seems fair to me that the banquet be ended with his loving-cup. Presently the cupbearers were at hand, offering to each at the emperor's nod the loving-cup of the Martyr.

[20] And while all, out of reverence for him, were giving one another the kiss a certain man, speaking contemptuously of the Saint, is divinely punished. and exhorting one another to the drink of charity, one man proudly rejecting it said: Hclram [aa] has no place in my belly, because food and drink already entering have taken it up beforehand. His tongue was still quivering and moving from the utterance of the word, and from the wall to which he clung, leaning back with his back against it, he received a blow so violently dealt that, cast from his seat, he fell headlong into the middle of the hall; and at the same time fear and deep astonishment seized all. Then, the religious monarch having entered the church hastily with the bishops and nobles, with the bells sounding in concert, praises and litanies are celebrated to God and to the Martyr in thanksgiving. But lest perhaps this should seem incredible to anyone, let every faithful man know that I in no way invent it, but that I received it, just as I have written, from a certain faithful and aged man, Sigibald by name, who testified by the faith of Christ that he had been present at this banquet, and none the less had spoken true things. But do thou, holy Emmeram, whom the Almighty willed to honor in this sign as in the rest, pour out prayers to him for us sinners, that through true charity we may be able to turn away the angel of Satan who buffets us.

VIII

[21] There was under the aforenamed bishop of angelic name a monk of blessed Emmeram, A frightful storm of the sea and also guardian and sacristan of the church, by name Adalpert. He, from a desire for the holy places, undertook a pilgrimage overseas. On which, seeking Jerusalem and traversing the other sanctuaries of that place of the heavenly treasure, he is worn down by a thousand adversities, tried by land and sea, and is proved to have been often snatched, even from the very jaws of death, by the prayers of his Patron. With how evident a sign this was once done, his own account inserted here makes plain. On a certain day we made a voyage by sea, for which the density of clouds, the clashing of waves, and the blast of storms brought us a sad night. And when, shaken by winds and waves on this side and that, we were being tossed, and the perils threatened death, it came to this, that the sailors cried out together: The Lord is not here; and the helmsman said trembling: It is over. Then I, wretched man, pondering out of the depths, all hopes of life being taken away, was overcome with sleep for sadness. But in sleeping I saw, as it were, the pastoral staff of my lord the martyr Emmeram — which the common people call a cambota or ferule — hanging before my eyes. And when its crook was turned toward my face, feeling that the benefits of the Patron I had often experienced were at hand for me, I tried to put my hand to it, that he might deign to draw me out of the deep of the sea, clinging thus behind him.

[22] the Saint, appearing in sleep, suddenly drives away. Then indeed, in that very stretching out of my hand, which I was lifting as though awake, being roused I saw the night changed into day, sad things into glad, the turbid air into serenity. Gladdened at the sight of which, I marveled together with those who marveled at so sudden and swift a change of the right hand of the Most High. And the sailors, their strength recovered, rendered thanks to God alike both for their safety and for the greatness of the miracle. But I, giving thanks to the Fountain of all good things, ascribed what could in no way have come about by our merits to the patronage of the most blessed martyr Emmeram; through whom may he who neither sleeps nor slumbers make dreams and sleeplessness harmless to us, and grant that we may be able to be watchful unto good works.

[23] A monk who returned to the world is seized by a demon, In the previous chapter I have written what was a consolation to a cowled man and a monk; but here it pleases me to weave in what things are a fear to the perverse and none the less a terror to apostates. There was in Regensburg a certain man, Sigibert by name, free by human law or condition, but needy and sick as regards Christian and true liberty. Him I have learned to have been so infested by phantastic illusions that he could in no way have rest, sleeping or waking, unless he had made himself a cowled man at St. Emmeram's. When this was done, the infestation of demons ceased, and the divers hindrances of the evil one were laid to rest by the Martyr's prayer. But that wretched and unhappy man, after some days, forgetting his Defender, consented to the hidden suggestions of him who had unwillingly lost his open dominion over him. Complaining therefore for the fleshpot left behind in Egypt, and repenting that he suffered in the monastery a want of certain things whose small abundance he had falsely left in the world, he laid aside the monastic habit with that mockery which the common folk now have as a proverb: "Away, away with the cowl, you shall burden my neck no longer"; because of the poverty of the monks I must return quickly to the leather-stone. And he said this because he had formerly been a tanner, or a crafty cobbler of shoes.

[24] and at St. Emmeram's is freed from him. But he by no means long rejoiced that he had thus mocked the monks. For not long after he was handed over to an evil spirit. Driven by which, exceedingly furious and already in chains, he is dragged to St. Emmeram's and bound to a column in the choir; where, when the brethren had assembled and had prayed for him with tears, at times he leaped about, terrifying the bystanders with his cries; at times he lay on his back. At last the devil held him suspended in the air so long, until, by the vows of the faithful and above all by the patronage of Blessed Emmeram, the Majesty of the divine goodness succored him. Then at length, having fallen back on the pavement, with his neck stretched by the demoniac tearing, he began to vomit out gore with corrupt matter. And when the plaster was horribly defiled with it, the prince of filthy things, suddenly taking away all the filth thence, bore it with him to a glass window, which he shattered as a sign of his going out, and so vanished among the spiritual wickednesses. But that man spent many years in heavy penance, going barefoot in the utmost misery of circumstances. O St. Emmeram, honored by the holy Trinity with this threefold miracle, intercede for our negligences with him whose clemency no offenses of mortals overcome.

[24] Another possessed man freed in the same place. Among the innumerable misfortunes of human chances it seems, and is, very pitiable and the more to be wept over, that the enemy of the human race enters into men, whose possessor God ought to be, as into dwellings of his own. But this in truth comes about by God's hidden and just judgment. For men of this kind are sometimes handed over on account of the sins of the flesh to the destruction of Satan, that their spirits may be saved in the day of the Lord's coming. One of whom, called Gestiliub, given over to the worst of guests, noble in race but everywhere wretched with a manifold demon, bound within by the devil and without by a chain of iron, is led through several places of the Saints to be cleansed, but is brought back by no means loosed. At last, the divine compassion dictating this as it willed, they come to St. Emmeram, the magnificent deliverer of such men by a heavenly gift. Where, bound with double chains, he was so bestial and monstrous that by three \* men divided in equal number on the right and on the left he could scarcely be restrained from the destruction of himself and of others. And when prayer had long been made for him, and he had been a horror and an example to many, before the confession of the most blessed Martyr the guest, shaggy and horrid, having confessed the name of Legion, was cast out from the host formerly dear to him, but then, by the Martyr's prayers, exceedingly bitter. Then, if you were present, you would see in a wonderful manner a man, a little before stretched out in his bones and sinews by another's strength, suddenly content with a moderate bearing of the body, at one and the same moment deprived of his own strength and restored to it. He therefore, granted to blessed Emmeram by the charity of the Saints whom he had visited for the relieving of his misery, gives thanks to God through that same most sweet Patron; and at the same time all the people of Hiatospolis rejoice together with him. For this, O Lord of lords, and for the other miracles of thy power, the present and the future generation shall praise thy works. They shall speak of the magnificence of the glory of thy holiness, and shall tell thy wonderful works, and shall declare the power of thy terrible deeds. With whom we too say humbly and suppliantly: To Emmeram thy faithful witness grant the salvation of us all.

[25] How much the merits of Blessed Emmeram the martyr avail in the presence of the Almighty, [One of Lampert's posterity is divinely hindered from entering the Saint's church,] the wretched race of the tyrant Lampert testifies already for more than three hundred years. One of whose stock, seeking on a certain day the church of our Patron with others, when they tried to enter, was hindered in the very middle of the forecourt which adjoins it by a sudden blindness. There, while he groped with his hands as he strayed and stumbled with his feet, being asked by those passing by who he was and what he suffered, and having confessed his unhappy race together with his mischance, by their counsel and guidance he went out of the forecourt. He, presently recovering his sight, and not examining himself carefully enough concerning what had befallen him, as though freed of some burden, joined himself to the crowds entering: then, wonders succeeding wonders, in the very entrance of the gates he was struck with blindness again. Whence he is cast out of doors without delay by the people, who gave the honor to God; because by a most evident sign it is judged by all that he is an enemy of the Witness. Carrying with him the testimony of this matter along with public shame, and greatly amazed that he had twice been blinded and enlightened, he made his way back to his own home. A saying of this sort going out among his fellow-guests and kinsmen: Let all know that to none of Lampert's posterity will access at St. Emmeram's be granted, unless it be obtained with great humility and with a prayer of much avail. But do thou, magnificent light of the world, through the intercessions of thy Martyr enlighten the darkness of our heart, that we may not be exiles from the heavenly kingdom, but may be admitted to the nuptials of the Lamb.

XII

[26] Certain noble men, known to us by kinship and by time, others of that posterity, suppliant to the Saint, are healed in the same place, whose names we keep silent because every neighbor is put to shame, out of fear alike and anguish of the calamitous plague which long and greatly rages among the men of the tyrant's posterity, sent to Blessed Emmeram by divers offerings of their goods and by the prayers of priests, that

it might be permitted them to enter the dwelling of his rest without public confusion. And when it seemed to have been obtained, word was brought to them that they should come in hope. Coming with humility and trembling, they were let in and admitted not without fruit. For laying their heads with their hands religiously upon the altar, they professed themselves perpetual tributaries of the Martyr. Some handed over menservants and maidservants, that they might find \* favor in the sight of so great a Patron. Others bestowed possessions of estates, that they might no longer stand on the side of the guilty. One left here a three years' sickness, another laid down a twofold infirmity, another overcame the continual infestation of an evil spirit. Refreshed at last by these and such benefits — since before they had been afflicted with innumerable evils — they returned to their own homes.

[27] but another, being contumacious, is punished. But one of that same stock, of a very hard neck, Adalram by name, [dd] did what Blessed Emmeram did not wish. For he had unjustly claimed for himself a part of the estates which his nephew had given to the Martyr as an inheritance before witnesses. Being sued for it by the chief men and challenged by the defenders, out of hardness of heart he utterly refused to do justice. But blessed Emmeram, the best defender of his own, so afflicted him for his rashness and malice that for several weeks his sickness was to himself a punishment and a horror, but to his friends an inconsolable grief. Whence it came about that he frequently longed for death, but the death he longed for by no means came. Then at last, learning beyond doubt from the very face of things that he had offended him whose most holy Martyr he had dishonored, and grieving that he was living most unhappily and none the less could not so much as end such a life by death, by a late but nevertheless good counsel he sent his wife in haste with his little son to the Martyr — that is, he made my niece with my nephew hasten thither to restore the estates. They, coming on the night of his vigils and in the morning setting forth to me the order of the matter, and having received from me the counsel which pertained to the boy's welfare, at about the second hour of the day of the most blessed Martyr's birthday, the mother approached the altar; and first making her little son pay the tribute to St. Emmeram, then, with his hands drawn thither after the Bavarian custom, before witnesses she handed back the estates as they had been handed over before, and returned home. Thence there afterwards came to me a messenger who swore by blessed Emmeram that the aforenamed Adalram had died in tranquil repose at that same hour in which this handing over was made at Regensburg. Let us therefore, as many of us as are worshipers of so great a Patron, sing together thankful praises to God and to him.

ANNOTATIONS.

l. That is: tapestries.

p. Conrad I, on the death of Louis the son of Arnulf, was raised to the kingdom of Germany.

q. His death various chronologists in Pagi's Critique of Baronius at the year of Christ 912, no. 14, fix in the year 911. Hermann Contractus in the same place has it thus: Louis the king dies as a youth, and is buried at Regensburg.

r. Conrad's death some fix in the year 919, others in 918, as may be seen in the aforesaid Pagi at the year 919, no. 3, where he holds to the year 918.

s. Abbot Coelestin, in the Ratisbona monastica praised above, chapter 16, writes that this magnificent altar survived there until the year 1633, in which, Regensburg being taken by Bernard duke of Weimar, it went to the enemy for the money demanded.

t. Concerning the Lunælacus, or Mansee, see what was said at letter a. A rasta is a German mile, of which word St. Jerome writes thus on chapter 3 of the prophet Joel: Nor is it any wonder if each nation calls certain spaces of road by its own names; since the Latins call them a thousand paces, and the Gauls leagues, and the Persians parasangs, and all Germany rastas, and in the several names the measure is different. More examples about the rasta you have in Du Cange's Glossary at this word.

u. Abbot Coelestin in the Ratisbona monastica, chapter 32, says that this enlargement of the city was begun by the emperor Arnulf, and then resumed and completed by Arnulf duke of Bavaria in the year 920.

x. Otto I of that name, son of Henry the Saxon, surnamed the Fowler, king of Germany, succeeded his father in the kingdom in the year 936, and in the year 962 was the first of the German princes crowned emperor by Pope John XII, and died in the year 973.

y. This is that very place where St. Emmeram underwent martyrdom. The most exalted abbot Johann Baptist Kraus, in the book of Donations which he added to the Ratisbona monastica, sets forth a diploma of Otto I, king of Germany, given in the year 940, in which that donation is said to have been made to bishop Jangrim or Isengrin.

z. The beginning of Michael's bishopric the aforesaid abbot in the Ratisbona monastica, page 188, fixes in the year 942; and if this is so, Arnolf wrongly joined the aforesaid donation, which we have just seen made under Isengrin, to the banquet which he subjoins.

aa. Canisius, Arnolf's editor, notes in the margin that by this contracted word there is perhaps designated: Hæc charitas; but to me it seems more likely that Heimram is indicated. It seems therefore that he spoke of St. Emmeram with contempt.

bb. That is, the floor or pavement, perhaps made of gypsum — which is also wont to be called by that name — or of a like material.

cc. To exercise nudipedalia is to walk with bare feet.

dd. Canisius published Alrammus, but in the margin added Adalrammus. In Arnolf's autograph codex one reads Adalrammus, by the testimony of the often-praised Forster. To this man Arnolf's own niece was joined in marriage, as follows: and therefore from this and the preceding number we have a solid argument for asserting the punishment divinely inflicted upon Lampert's posterity, since a contemporary writer, joined to them in kinship through his own niece, candidly confesses it.

\ lumine*

\ elsewhere: dicens*

\ tribus*

\ read: tentaret*

\ read: invenirent*

CHAPTER III.

Perjury and injustice avenged in various persons: the perfidy of unbelievers rebuked by the author: a cripple raised up: things unjustly taken away restored to the Saint: the author's epilogue.

XIII

[ ] The perjured and the unjust against the Saint The mighty works of God are vehemently to be considered, and the anger or the patience of the Saints exceedingly to be feared. For if these are our patrons, the One enthroned on high will be merciful to us; but if they are offended and despised, sooner or later it will not stand unavenged and light. Which the elders who remembered that time have related to us as sufficiently proved at St. Emmeram's under bishop Michael. ^a He therefore, having taken defenders for the Martyr's property, had a great conflict with margrave Perchtold. ^b And when it had long been contended on both sides, at last the parties agreed on equal terms upon this, that by the oath of twelve noble men the prefect should take away from Blessed Emmeram what he was demanding. Upon whose altar, his crook being placed there, the men of the prescribed number came forward and swore. ^c But being struck by the divine vengeance, they carried away with them a great evil. Branded ^d by the retaliation for it, my grandfather on my father's side, Arnold, was at that very moment crippled in his right arm; and a few years later, alone in the river Naab, ^e though his company was safe, he ended his life by a sudden death.

[29] But what the others who had conspired suffered, variously punished from heaven. I shall briefly touch on. One again was blinded, another strangled, another made senseless, another loosened by paralysis, another disemboweled, another scorched by lightning, another consumed by the burning of his own house, another maimed and one-eyed, ^f another struck with the disease of cancer, another befouled with the plague of elephantiasis, another weighed down by dropsical swelling: they ended a wretched life by a wretched death. Whence my grandfather on my mother's side, namely the aforenamed count Perchtold, ^g touched by a terrifying admonition, gave to Blessed Emmeram a suburban estate which is called Isininga, ^h by the venerable ordinance of the pious abbot Ramwald, ⁱ assigning its service to be given twelve times for the charitable use of the monks, and also for a twelvefold refection of the almsmen of Christ. But do thou, most holy martyr Emmeram, made illustrious by a twelvefold miracle, pour out abundant prayers for us sinners, who have thus far abused twelve irreligious practices, before him who had dedicated this number to the Apostolic choir.

XIV

[30] The avarice and injustice of certain men is arraigned Since the Christian faith holds this as most certain — that those who in the name of the Lord are bountiful toward the poor ought to be called, and are, rich in God in all things; and that he himself is rich toward all and can bestow sufficiency upon all — yet, lest there should be lacking in the world those in whom human frailty might redeem its own sins, he daily endures the burden of poverty in his least members. And when these run about through the houses and lodgings of the faithful for the sake of relieving it, the stinginess and wickedness of certain men is so hardened that through the straits of hunger and cold they are forced to fall into the hovels of bitter death. And that under this condition it should destroy more men pitiably, the multitude of false brethren violently dictates the sentence. For these, not humble in spirit, but poor in goods and in vices, by clandestine and open robberies hinder Christ's poor from receiving comfort, sometimes even from good faithful men, by whom good and bad poor cannot easily be distinguished. These, as sons of the devil, leagued with the perverse and the wicked, partly practice robberies exceedingly cruel in the woods and villages, partly contrive in the sanctuaries things utterly nefarious. But certain of them, who among them seem as it were holier, frequenting the churches through hypocrisy and gaping there after sacrilegious little gains, willy-nilly unfold in public how empty they are of true riches.

[31] and often chastised from heaven: a woman who stole a chalice becomes paralytic, What more? In holy places we ourselves have often seen them caught, not without a miracle, whose thefts or other outrages sufficiently declared this, that they had come not as true worshipers in spirit and in truth, but as false and deceitful flatterers. Of these, some were granted mercy, and so were saved in the spirit of gentleness. But others, who seemed harder of heart, public chastisements amended, lest impunity should make such men worse. But a part was reserved, hidden, to the patience of the Saints, because it was altogether unknown to mortals who and of what sort they were, except to those who were conscious to themselves of a deed of this kind. Of whose number a certain poor woman, a native of the city of Regensburg, came on a certain day to the confession of Christ's martyr Emmeram which is called of the Feet, ^k as though to worship. There, then, by the furtive snatching of a chalice which she found upon the altar of Blessed John, when, looking about her, she saw herself alone, she greatly envied her own salvation. And when she had hidden it with herself at home, and had exchanged its silver for the lead of sin, and had misused it for her own purposes, by God's manifest judgment she was loosened with the disease of paralysis.

[32] and, having restored it as she could, is healed. Weighed down by the trouble of it for two years, at last, through prolonged and continual pains, she learns whom she had offended in the Martyr's place; for the despising of whose confession she so evidently bore confusion in her own body. Whence, having come to herself and striven through a penitent heart to take thought for her anguish, with the poor means which she could gather by the help of her neighbors she took care to prepare a new chalice. Then, having confessed her offense to the priests, since she was destitute of the office of her limbs, she is carried in a basket to St. Emmeram's. And when with her own hand — though propped up higher — she had restored the chalice, and had poured out inmost prayers with tears, suddenly restored to health she leaps out of the couch in which she had been carried, and cries out thanks to God and to the blessed Martyr. And because she gladly lacked, together with her pains, the basket which she had brought — nay rather in which she had been brought — she joyfully left it beside the base of the altar. Which the faithful straightway hung up before the church as a memorial, and with the highest joy mingled it with the legion of tokens hanging in that place. But since so great a miracle was ministered from heaven, the merit of so great a Martyr is greatly to be weighed, who willed that a woman without the ministry of her own feet should come to the altar of his resting-place at the antipodes, namely on this principle: that where before, in darkened impiety, she had kept silent and hidden her offense, there afterwards, under the light of pious confession and of the recovery of health, she herself with the rest might learn what is written: that the Lord will keep the feet of his Saints. And that saying of the prophet Isaiah: How beautiful are the feet of them that preach peace, of them that bring glad tidings of good things; of which may he deign to make us partakers through the prayers of his most dear Martyr, who, sitting upon the Cherubim, beholds the depths. Amen.

[33] Since the divine benefits are, unto the end of the age, the resurrection and the ruin of many, daily is declared the omnipotence of the Creator, The author, of pagans and Jews which, directing the hearts of the faithful in the path of his commandments, saves the humble people and humbles the eyes of the proud. He therefore chastises the sons of the holy faith mercifully, that he may correct them; but the unbelieving and impious, for their hard and impenitent heart, he condemns by a just sentence. Whence also the Christian people rejoices in the grace of almighty God, separated from the hand of the sons of strangers, whose sons are as new plantings, their daughters decked about, their storehouses full, bursting out from this into that, their sheep fruitful, their oxen fat. There is no ruin of a wall, nor passage, nor crying in their streets. Soothed therefore by this false felicity, pagans and Jews are wont to reproach Christians that, whereas these are worn and weighed down by manifold pressure, they on the contrary have consolation and relief in all their affairs; that pestilence and famine afflict our people as poor and empty, but that a superfluous heap of goods refreshes, nay distends, those men — in which heap is the matter of all evils. In place of their empty boasting, we are fully consoled, if we are worthy, by spiritual abundance; out of whose plenty David, bursting forth and consoling a heart humbled with labors, says: Many are the tribulations of the just, and out of them all the Lord hath delivered them. But the death of sinners is very evil, whom pride has held; because they shall not be scourged with men.

[34] And when we say to them, Why do you not believe in the Lord, rebukes their unbelief, whose yokes of faith the whole world now rejoices to have taken upon itself? They answer that in prosperity or in adversity on either side the carrying out of a right faith is to be tested, and who may seem to lie under an unclean curse. But when we on the contrary reply that the curse of the world will be changed by a heavenly blessing, hunger by fullness, mourning by gladness, and that it behooves us to bear patiently the adverse things of the world: You, they say, in your accustomed manner always hold uncertain things for certain, and therefore with a certain facility you try to lead us to these things. Whom, desiring by some occasion to win in the name of the Lord, we teach with words of this kind: It is established that Christians are greatly assured in the faith by the deeds and sayings of their Elders — to which, among the other tokens of truth, there also give much support the miracles declared from heaven at the memorials of the Saints, which, by reason of their greatness and constancy, we judge cannot be hidden even from the enemies of this name and religion. When these things are brought forward on our part, the Jews, trying to withstand them, cry out in the hardness of their stony heart, and make a din, saying: We know very well whither your conclusion tends. In the church indeed of your martyr Emmeram — since it is known to all who dwell at Regensburg — we by no means deny that the lame have been restored and those afflicted with other troubles have been cured by the true Physician. But that any of these things was done through the Messiah whom you name Christ, and through him whom you call your Patron, we never confess. For the Almighty, in every place of his dominion, does whatever he will, as God. He can also confer health upon the sick in the streets, and do such things in the synagogues or in our schools as you glory to have been done in your churches.

[35] and reproaches them with their perfidy. Then their mouth, as it were suspended toward the vault of heaven, and their tongue insolently passing over into the earth, we stopped with a discourse running in this manner. Since, when our Lord Jesus Christ dwelt bodily among men and magnificently imparted the gifts of his goodness to your fathers within and without the synagogue, you not only proved ungrateful with them, but, slaying yourselves by a most wretched madness, you heaped this also to your own evil upon their iniquities, that in him you should detract from the Head of all good things and also from his chosen members, whence you ought to have drawn the salvation freely offered you: behold, we turn to the nations, which have known how to praise the Lord as faithful men in his Saints; and since you have judged yourselves unworthy of God's grace, and to this day have made every good thing negative to your own salvation

by a negative refusal, we set forth the pearls fruitfully to those who know how to receive them with honor. But for you there will be eternal confusion, Christ bearing witness in his Gospel: that the sons of the kingdom are to be thrust into the outer darkness and punished without end. But that we may return to the purpose of our lowliness — O readers and hearers, who are confessors of the true faith — what concerning Christ's grace and the glory of the Saints seemed doubtful to the Jews, we admonish your charity is not doubtful, but let it always remain certain: that the door of God, which is shut to some, will by God's just judgment be opened to others. Before whom, and in whom, we must pray from the heart that we be not condemned with this world, but be saved by the powerful grace of the Redeemer; in whose charity our hope is to be placed together with faith, that he may not permit us to perish from the portion of the just, for whom he deigned to undergo the death of the Cross.

XVI

[36] A cripple is raised up at the Saint's altar There was a certain freeborn man, a vassal of Burchard, margrave and prefect of Regensburg. Him the divine scourges from God seized, so that, his sinews being contracted, he was destitute ^l of the offices of almost all his limbs. And when he had long been worn down by chastisement of this kind, at length, that the work of God might be made manifest in him, he is carried in a hope not to be confounded to St. Emmeram in a cradle, more fit hitherto for infants than for men. And when by this vehicle he had been brought to the Witness's altar and prayer had been made there for some while, he who clung to the little cradle like a small child is suddenly raised up robust and stands as a man. Then those who were present, seeing in the Martyr's new marvel-bearer a full stature, tall after the likeness of the general resurrection, immolated to God in the church of that same Witness the sacrifice of a shout, according to what David says: The voice of exultation and of salvation is in the tabernacles of the just. With whom that same most sweet Patron of ours — endowed with an eternal fatherland in return for a brief exile, and having obtained an inestimable reward for the weight of his labors, for a precious death won by an unwonted kind of martyrdom — glories in thy kingdom, O Christ, in the crown which the special gem of thy love and of his neighbor's makes to shine. With which we too, marked in our small measure, humbly beg to be found by thee in the hour of our calling, whose mercy does not permit the things that are good to be lulled asleep in the hearts of the truly faithful, but makes their works to be finished with the full fruit of perseverance.

XVII.

[37] The glory of the Saints, who gather fathers and brethren to Christ, is greatly to be revered; The author sharply rebukes the invaders of church goods. their anger too is in every way to be avoided, and their patience to be dreaded by every sex and order. For to these the Lord says: He that toucheth you toucheth the apple of my eye. And in the Gospel: He that despiseth you despiseth me. Which thunders, proceeding from the very throne of the heavens and thundering terribly to mortals, the hardness of worldly men, ill deaf, alas, so despises that, gaping after the goods of the churches or of the poor, they make the Lord's inheritance their own by plundering it; nay rather, they make themselves and their goods the devil's portion. Against whom a curse is hurled by that prophetic saying: Woe to you who wickedly join field to field. Of whom several, who seem more honorable and more restrained in a faction of this kind, when they have seen certain men prone to perpetrating those things which I have lightly touched upon, cunningly incite them; and they urge upon them the more often that they should cling the more tenaciously to these paltry gains; obstinately promising themselves to be their helpers before the judges, and even, if necessity require, their fellow-swearers. Then, in a manner returning as it were upon themselves — nay rather turning backward by winding ways into the crypts of malice — they for a time desert those to whom they gave the counsel of iniquity, and slyly betake themselves to those whose goods they caused to lie open to plunder or robbery; so that for the silence of a lie, or for a venal testimony to the truth, they may fill their right hands with gifts among the unwary, and by such a trick may wring from the simpler folk what they seem to have.

[38] Since so great an evil has grown fat \ in a thousand ways in the common crowd, prefects and counts, who ought to and could have remedied it, not only refuse to withstand and resist it, but even themselves heap up the very same, and disgrace, so far as in them lies, all the beauty of justice, in order that they may fill the insatiable lake of avarice not only wickedly but also basely. For the speedy laying low of whose contumacy the Prophet cries out — nay rather, with him the person of the unjustly oppressed demands vengeance: Be exalted, thou that judgest the earth, render a reward to the proud.* This cause therefore — not a cause, but rather to be called a plague, namely that things diabolical should be mingled with human things and none the less human things preferred to divine — certain men so pursue for the sake of earthly advantages that with the strokes of flatteries, or with other incitements of depraved counsel in which they themselves abound, they attempt to infect even the pastors of the Church, and strive to make the rams of the Lord's flock into wolves. Whose poisonous conspiracies ^m he who has not watched against, without doubt incurs a peril of life; as Michael, bishop of the city of Regensburg, sufficiently experienced in himself.

[39] He indeed, when he had determined to seek a station at the palace [The bishop restores what he had taken from the Saint, whose help he had once experienced,] in order to ask a bishopric from the emperor for a certain nephew of his, and had prepared the gifts by which he hoped to obtain this, was persuaded by those who wished ecclesiastical dignities to be venal with the princes, that he should furnish out the petition which he wished to make from the treasures of the martyr Emmeram, beloved of God. Which he, consenting to guilty and perverse counselors, took away from his Lord near the birthday of that same Witness, and carried with him to the episcopal manor called Berahartashusun; ⁿ whither on that same day his pestiferous company flowed together. There too, being struck by a sudden trouble of the body, he began to be pressed toward death by the extremity of his lot. And when he had felt that death, turbid and bitter, was hanging over him, and now despaired of being able to stand any longer within the boundary of this life, having taken his vicedominus and summoned soldiers to be witnesses, together with some ministers among whom there was more love toward him than fear, and upon whose familiarity he was accustomed diligently to lean, he uttered words of this kind: It happened that once, beside the river Lech, under Otto the first, emperor of Saxon birth, I was present at a heavy battle. Where, when there had been a most fierce fight between our men and the pagans, and, Christ being propitious, the Christians had triumphed, ^o the Hungarians, cutting off my ear, laid me low with swords and darts among the rest and leveled me with the clods.

[40] when lying dangerously ill, There, snatched away beyond hope, I felt that a merciful Patron was present unto my safety by his benefits, whom now I fear as angered on account of the rashness of my sin. Come, I beg, do faithfully what I enjoin: Take away hence (would that I had never taken them for the evil which I wished to do) my twenty whole palls, consigned under a fixed number, and offer them — though small in comparison with the greatness of my sins — to the great and blessed martyr of Christ, Emmeram, to succor whom he will: and you shall reverently restore to him the part of his treasures which I, unwise and less than cautious, withdrew from the honor of his service to my own reproach. But the golden chalice which I have wrought \* for that same most illustrious Witness of the passions of Christ, with workmanship and form sufficiently, as I think, becoming, you shall place, together with all these things which I have marked out with my lips, upon and around his altar; and thus you shall speak from the embassy of my lowliness: Michael, that sinner, a man who, though in the holy Church by right of his sacred order he shared the angelic name, yet weighing himself unworthy and far unequal to the ministries of so great an office — thy adopted servant too, blessed Emmeram, made such under the very pontifical fillets, and now set in his last extremity, devoted toward reverence for thee — has sent and sent back these things to thee; and, drawing his last breath, has committed his soul with his body to thy patronage.

[41] among which there is said to have been a memorable little bell. But since these deeds and words met and deterred not a few, on account of the abusive and customary neglect of the Saints among mortals, a certain bell of small size, set forth by the bishop's envoys with the other things in the basilica of our Patron, proclaimed through the mouth of those who told of it a great miracle. For when the emperor Otto II [p] once heard at St. Emmeram's its singular ringing, more sonorous than the rest, he is said to have said that he wished to have either this one or one like it. On which occasion the aforesaid pontiff ordered that same little bell to be carried with him on the road, judging that he would satisfy the prince well enough by the offering of what he desired. Which, after it had been carried out of the Martyr's church — as we have learned from the report of a certain priest — by the nod of almighty God, by a change of its sound was made mute; nor could it be fitted [q] by anyone's craft to the office of euphony, until the day and hour in which, being restored to the cottage of the Martyr beloved of God, it made itself felt to human senses, insensible though it was, that it perceived the presence of its Lord, and rang sweetly.

[42] The author praises Christ in his Saint, Truly these are thy works, O Christ, who art believed to be, and art, the Wisdom of the eternal Father; to whom David, rejoicing in heart, cries out: How great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee. And again: To my hearing thou shalt give joy and gladness; and the bones that have been humbled shall rejoice. Chosen by desire of whom, calling those who believe in thy name at the end of the psalms to the praises of perfection, he says: Praise the Lord on well-sounding cymbals; praise him on cymbals of jubilation. Behold, O Lover of human salvation, Maker and Restorer of our race, who art kindly even toward the ungrateful and the evil, thou workest through small and insensible things great things and also wonderful, that thou mayest make men of heart fitted for thy blessing. Which they who shall have perceived with the ear of the heart, and shall have persevered in obeying it unto the end, shall not at all be afraid in the last day, nor shall their ears tingle from an evil hearing, when the enemy, exulting over the destruction of the impious, shall boast, saying: I have prevailed against them. O good Jesus, what shall we sinners say there, where the just shall scarcely be saved? We have no other hope save that which that chosen Psalmist of thine defines, who was king and prophet, crying to thee with all the marrow of his heart: Thou art my hope, my portion in the land of the living; which we have learned by the Gospel teaching must be asked of the Father in thy name while it is the time of mercy. For thus does thy Gospel have it, O Truth: Walk while it is day, lest the darkness overtake you. While you have the light, believe in the light, that you may be sons of the light.

[43] And that saying which shuts out all human excuse is most diligently to be attended to, and places his hope in Christ. and to be striven after with inmost sighs: Whatsoever you shall ask the Father in my name, he will give it to you. We ask therefore, turning to thee, O Father of our Lord Jesus Christ, that in the name of that same Only-begotten of thine — of whose charity thy blessed martyr Emmeram stood forth as a singular imitator — using thine ineffable and accustomed clemency toward sinners, thou wouldst forgive to those confessing and having confessed the impiety of their heart; and pour in the anointing of thy most abundant consolation, and confirm in us the works of divine compassion; that what in this age

seems sweet and delightful may grow bitter by the reverent consideration of thy fear; and what is bitter may grow sweet by the most pleasant contemplation of thy love. And so, while the world itself rolls on, may we rise from the fall and from the love of sins, thou raising us up; that at the end of the ages, when all men shall have risen again, we may not with our bodies be confounded and punished forever, but, being purchased servants now made worthy of thy grace together with our fellow-freedmen, and then assigned to the joys of thy friends that shall abide forever, may we securely behold the Lord Jesus thy Son, the deliverer and Bishop of our souls and bodies, the just Judge of the living and the dead, living with thee and reigning in the unity of the Holy Spirit, through the immortal ages of ages. Amen.

ANNOTATIONS.

p. Canisius warns that in place of Otto II the first of that name should here be substituted; but that correction is not certain. For Michael in the Ratisbona monastica is said to have held the bishopric of Regensburg from the year 942 until 972; but Otto the second of that name first succeeded his father, who died indeed in the year 973, yet had already been taken by him into partnership in the empire and crowned emperor by the Roman Pontiff John XIII in the year 967; and so nothing hinders Arnolf from having been able to speak here of Otto II.

q. In this place Canisius, and after him Jacques Basnage, mark a lacuna by dots, and then, down to the end of this book, subjoin a patch which belongs to Arnolf's Preface to the second book on the Miracles; which things we, however, subjoin likewise from Arnolf's autograph down to the very end of this first book; they sewed it onto Arnolf's Preface to book 2, which they wrongly ascribed to Meginfred. See what was said in the preliminary Commentary at no. 13 and following.

\ that is, grassato*

\ perhaps paravi*

SOME MIRACLES

FROM BOOK II

By the same Arnolf of Vohburg,

From the edition of Heinrich Canisius, collated with Arnolf's autograph.

Emmeram, bishop and martyr, at the village of Helfendorf in Bavaria in the diocese of Freising. (S.)

BHL Number: 2541

A. By Arnolf

PREFACE.

The author, having premised that God weighs the hearts of givers, Among ^a the other sacraments of the heavenly mysteries, the writings of the old Law testify that for the building of the tabernacle the princes of the tribes, and all the richer men among the people of God, offered precious gifts at the divine command. To whose pious offering the poorer men also, led by the same precept, added even goats' hair as tokens of devoted minds. But what the new Law contains upon this matter, or with what fittingness it answers to the old, Christ makes plain in his Gospel, who preferred the two mites of the poor widow to those things which the rich were flinging, or casting into the treasury. Which a certain man, Apostolic in office and in merit, thundering as it were from heaven with an excellent preaching, set forth in a brief compass, saying: The kingdom of heaven is worth as much as you have. With which saying, namely, there accords what the sacred Scripture cries elsewhere: To whom more is committed, more is required of him. Whence he who has much ought also diligently to attend to that saying of the Apostle: He that glorieth, let him glory in the Lord. But he who has received less, let him by no means account it to be neglected; but let him strive out of it, to the utmost of his power and knowledge, to work out something that may be useful.

[2] In carrying out which not sluggishly, whoever shall have shown reverence for the divine gift that he too may offer something, pays the due exacted by the Scripture which says: Vow ye and pay to the Lord your God, all ye that round about him bring presents. For it is from the gifts of him who is the bestower of all good things that we have received whatever we piously and worthily offer to him, or whatever enables us in any matter to pay the rendering of our vows. Hence the apostle James also, commending the procession of those same gifts, says: Every gift is from above, descending from the Father of lights. To whose enlightening the Psalmist exhorts us to draw near, saying: Come ye to the Lord and be enlightened, and your faces shall not be confounded. Truly they have come to him who, enlightened by his gift, by handling the ecclesiastical Sacraments in deeds and words, have earned that glory of countenance which the Sun of justice himself has prepared everlasting for the Elect by the sight of him. By the examples and teaching of these, while the wheel of this world turns, Christ will find welcome fruit on his own trees. Which, since like a useless stock I do not have on my own tree, I greatly fear for myself, lest the Master of the household, offended at the barrenness of my depravity, should say: Why does it cumber the ground? Cut it down and cast it into the fire — which, terribly prepared for the reprobate and, alas, often earned by my sins, that I may be able to escape it, there occurs to my mind as it tosses amid the waves of thoughts that this will be the best remedy: that I should not cease to seek the protection of the Saints, cleaving diligently to their praises, that they too may deign to obtain for me from the most merciful Lord the pardon of my offenses.

[3] But perhaps someone says: What is that to you? ^b For praise is not comely in the mouth of a sinner. though he acknowledges himself a sinner, Which I by no means deny to be true; but rather I am afraid of being condemned on that account. Yet there is something which will give me confidence for the aforesaid praises, though I am less fitted for them. Namely this, that those who effectually emulate the deeds and words of the Saints, as being the greater gifts of grace, imitate good trees with full fruit; but those who hand down the same in writings to memory, to be imitated or venerated by others hereafter, and do not yet do what they say, are likened to trees which, though they have not yet fruit, yet have leaves, in which there is hope of a little shoot that shall one day come by divine blessing, according to what John says: The Lord is able of these stones to raise up sons to Abraham. Of whose number I, poor wretch, hoping in the mercy of almighty God, would rather be a most worthless little tree clothed with leaves and bark — that is, a minister of words and of active solicitude — than lie under the double curse of eternal dryness with those who neither say nor do. Let each man therefore work what he can out of that which he has received from on high: for thus great things are proved to suit the great, and small things the small.

[4] I therefore with humility will set about writing the praises of my Patron, determines, after others, to celebrate the praises of St. Emmeram and also proclaiming the miracles of Christ by which he has evidently and gloriously declared his most faithful witness blessed Emmeram to live and rejoice with him in the kingdom of the heavens. Established there also, he looks kindly, as I hope, upon all who piously venerate him with voice and deed; but he inclines himself more familiarly and gives heed to his own servants, who serve him day and night in the place of his resting, and who there do not delay to honor God and him with their fellow-soldiers by the sacrifice of praise, frequenting the way in which the salvation of God is shown. For by this way that same most sweet Patron of his servants found most abundantly what he once most ardently sought. He found indeed a place for the Lord, a tabernacle for the God of Jacob; for the building of which tabernacle some men have already in a manner solemnly offered rich gifts — men who, endowed with talent, with golden sense and silvered speech, wrote the life and deeds of the aforenamed Martyr and witness to be named forever; who made the gems of his virtues shine out between with a fair composition, and so, weaving in fine linen, that is, setting forth the purity of that holy conscience, came at last to the purple, which by the most noble dyeing of Martyrdom advanced him to the palm. Saluting this from the opposite side with equal devotion, certain most eloquent men ascribed treatises and sermons to that same Martyr, and, repeating his praises, offered with sagacious mind the twice-dyed scarlet, which he, while he labored in this age, prepared by the most vigilant carrying out of the Lord's precepts, and in his last struggle reddened by the exercises of a twofold love.

[5] and of SS. Wolfgang and Ramwald. What more? The rich and the powerful gave to blessed Emmeram as a gift, out of a full horn of plenty, gold, silver, precious gems, purple and fine linen, twice-dyed scarlet, and the other adornments befitting his tabernacle. But I, the last disciple of the Lord's school, and made his little servant, by the Lord's will, in my mother's womb, conscious of my own poverty, to my Patron — and not mine only, but of all who wish to have him — after the antiphons and responsories which for his praises I devoutly composed as best I could, not as I wished; and after that little book on the Miracles which I wrote last year, various occupations scarcely permitting this to be done, I now offer this book in the form of a dialogue in place of goats' hair. ^c In which it has seemed to me worth the trouble to make memorial of illustrious men, namely of Wolfgang, bishop of Regensburg, ^d and of the excellent abbot Ramwald, ^e who adorned the church of this see with manifold probity, heaped up this place with goods, and also established here many things reasonably and laudably. And with these too striving together, as I hope, with the most holy Martyr, and pouring out pious prayers for our frailty, who knows whether the kindly Lord may deign to be propitious, and, using his accustomed grace, may say: O most special imitator of the greatest charity, I grant to this scribe ^f of thine, and to thine own, salvation forever. Amen.

ANNOTATIONS.

SINGLE CHAPTER.

Paralysis, an ailment of the eyes, and a fever cured: a man crippled in his feet given the power to walk: goods claimed for the monastery.

Ammonicius. ^a The composition of yours, which by writing little by little you have made to creep thus far, you must henceforth make to run; namely, on this principle, that you may in good season gather or write down something which you may offer as new on the feast of St. Emmeram — which, already preparing its face, in a manner smiles upon its own — as to your special patron, nay rather to the common Favorer of all who seek the Lord. Collectitius. I know that I am very unworthy for that, that I should claim for myself, a sinner, the special favor of so great a Patron. Accordingly, humbled, I desire that it may at least be granted to my littleness, through his prayers, that with the other faithful I may be able to embrace the blessed communion. Under the affection of this matter, then, I shall set about hammering out what follows. In the yearly round, when the birthday of that same Patron of ours, often named and more often to be named, came round again, a not inconsiderable crowd had gathered there on account of his accustomed benefits. And when there, through the divine Offices, sacrifices of praise had been offered to God and the Saints, and the solemnities had been duly performed not without signs and miracles, each one returned with joy to his own home. Then it happened that a certain poor man, who had determined to go with the others to such great joys and could not arrive, could scarcely at last on the seventh day be brought by his own people to the place he desired. For he was a paralytic, and, so to speak, more than lame, ^b and therefore they conveyed him in a cart, though with labor, inasmuch as he came from a distant place.

[2] He at the first hour of the eighth ^c day, by such nods and signs praying in his church, is suddenly healed. as he could, asked to be led by his friends into the church of St. Emmeram. And when, upheld by the hands and arms of his own people, he stood in the western part of the happy basilica — namely beside the column which is wont to hold consecrated water in stone — turning to the East, with his head slightly bowed, he prayed without words, because he could not speak. Behold, he saw over against him the most blessed Martyr's altar as it were fiery and surrounded with a great light, and beheld, as it were, rays of the sun sent from it into his face. Then, terrified and set trembling by the unwonted vision, and drenched with excessive sweat, at last recovering, he began to speak, saying thus: Thanks be to God: how great a thing I see! Truly the Lord is in this place, who through the prayers of his beloved Witness confers here the best medicines or consolations upon the sick and the sorrowful. These things being seen and heard, they run together from the whole church, and, while the people looked on at that same miracle and at the same time marveled, the Kyrie eleison is sung. And when its outcry could scarcely be borne by the ears, and greatly disturbed us who were meanwhile singing Prime, that same man, thronged in troops by those who had by chance flowed together at the novelty of the thing, was brought into the choir. And when he had prayed for some while before the altar of St. Emmeram, and thence, his prayer completed, had risen to the company of the brethren who were approaching, he was bidden by the Prior to sit on the steps and to recite his case in their presence. And presently obeying, and briefly setting forth what he had suffered in infancy, he made known that from the age of eight until that day he had been loosened by paralysis and deprived of the use of his hands; and he complained that he had utterly lacked the walking of his feet.

[3] [and, thanks having been given by him and by the whole city, he returns home safe and sound.] Then, a staff being asked for and likewise furnished — because on account of his tottering step he needed another's support — for love of the Crucified and in hope of the Redeemer, for whom the blood of the martyrs was poured out, he received the Cross, through which we believe and know that the light of faith was given to the human race; and so, going before as leader of the multitude, he made his way to St. Peter's, presenting himself with his new health at the episcopal see, both that more might have the chance to share in the common joy, and that he himself might be seen to fulfill what the Lord says in the Gospel: Go, show yourselves to the priests. There, having received counsel from the Matricularii ^d that he should not prove ungrateful with the nine, but, returning thither where he had received the gifts of health, should give great thanks with the tenth, that is, with the Samaritan, ^e he returned to St. Emmeram's accompanied by almost the whole city. On that day indeed through the streets — nay, through all the places of the city of Regensburg — Kyrie eleison sounded, Christe eleison rang back. Thanks be to God was said with a pleasing alternation, now by these, now by those; and in this manner the way of faith was trodden by all. But in the church there was so great an exultation of those praising God and comparing the eight years with as many beatitudes of the eighth day, that through the good of Confession and compunction, so very necessary for the faithful, on that day the devil, confounded in many ways, was forced to groan that it was [ill] done for him, and, because of the Martyr's intervention, to complain of a great loss. What more? When for the benefits of the solemn visitation, by the clergy and the choir of monks, and none the less by the people of both sexes, threefold vows had been paid to the kindly Trinity, at last with a blessing leave was given to all to depart, and to return home with exultation at the threefold miracle.

[4] On what day the Saint's feast is celebrated. Ammonicius. This threefold miracle, which you have written as declared in one man, in the name of the holy Trinity is of itself as it were a kind of salutation of the approaching festival: for the very solemnity of our most blessed patron, namely Emmeram the martyr of Christ, is threefold. For there precedes it the birthday of the passion of blessed Matthew, apostle and Evangelist; and together with the memory of the most illustrious virgin Thecla there will follow the very famous dedication of this church, happily endowed with the purple-clad bones of that same Witness; while that middle festival, chief also for our own people, powerfully holds its middle place between the preceding and the following as a sort of royalty. ^f Whence it is no wonder that you strive to bend your little Work, wherever it may have wandered through the variety of its themes, to the praise of the holy Trinity. Now therefore, since by one and the same threefold sign you have set forth a miracle concerning St. Emmeram, it follows that you should take up something which, being made fruitful in number, requires something to be made a third, so that in your usual manner you may bring the conclusion to the honor of the holy Trinity. Collectitius. Since man has a trinity in himself, it is necessary that the creature be subject to the Creator, to whose love nothing is to be preferred. Whose reckoning, since all men together conferring their vows into one do not suffice to repay to that chief Lover, how much less do I, poor wretch, who thus far have done nothing worthy of my order.

[5] Wherefore, weighing inwardly and from the heart with myself The author, suffering grievously in his eyes from the common contagion, how much peril the negligence of that trinity which is in me — that is, of understanding, memory, and will — begets and bears, I at length with difficulty commanded my sloth, for the sake of a remedy for evils, that what boyish curiosity had once gathered concerning useful matters, a youthful wordiness should now simply bring forth; and so that I, who cannot by works, may at least by words be seen to serve the honor of the Almighty and of the One Trinity. With this intention too I shall take up what I am about to write, according to your admonition. Among the other scourges with which the grace of almighty God deigned to visit the men of this our native province, when at a certain time they suffered much from pain of the eyes, at last, when the plague was ceasing among all, it so suddenly invaded me that, with my left eye moderately paining me, I utterly lacked the use of the right through excessive swelling. For a most grievous affliction so took hold of it that it seemed as if a fist were set against it. On account of which, when I came by night to the church and prayed more privately beside the confession of blessed Emmeram, I rose with my prayer cut short; and because, seized by pain, I was exceedingly weighed down, I sat there sorrowful in a corner. Then I began to turn various thoughts within me about what had befallen me; whence too, with a humbled heart, I was driven to say: Lord, if thou wilt, thou canst save me, and through the prayers of my Patron — that is, of thy beloved Martyr — anyone can easily drive off this great evil also. But I know that I am little fit for thee to show in me the pitiable \* work of thy compassions.

[6] Thou, Wisdom of the Father most high, knowest that already for several years it has been settled in my mind to write one day thy wonderful works, is there suddenly and perfectly healed. and to praise thy omnipotence in them, and none the less to hand down in letters to the memory of posterity the words and deeds of thy Elect. If in this matter what I have wished, and still wish, pleases thy kindness, I give thanks; but if thou choosest rather to chastise me with blindness, I am ready, as being in all things thy debtor, to bear patiently what thy judgment brings. When these things had thus been thought and said in secret, being about to do what the faith of Christ by an inward inspiration suggested to my lowliness should be done, I moistened the tip of my thumb a little with spittle, and where I felt the greater pain I impressed three times the sign of salvation; meanwhile pondering in my heart and none the less pronouncing with my mouth that Gospel saying: The Lord made clay of the spittle and anointed my eyes: and I went and washed, and I saw, and I believed God. At that very moment so sudden a change of the right hand of the Most High was wrought in me — the pains being driven from my head with incredible swiftness, nay rather the harmful affliction being taken from my whole body — that I myself, dealing most diligently with this deed within me, could by no means wonder enough at what I had been, at what I now was. Then, as it were with a certain curiosity desiring to satisfy myself concerning the sudden miracle, with both

hands I felt the place of danger; in which I rejoiced to have found not even a trace of pain or of swelling. Accordingly, rising, I hastened thither where I had been praying before, and there gave thanks to God and to holy Emmeram. When, coming to a candle, I tried to read in a book almost worn out by age, I proved that I had received a purer sight than I had before.

[7] Water drawn from St. Emmeram's well Now indeed, lest anything should seem to be lacking on our own part to this great solemnity, which offers exactly the nectar of gladness for the profit of the brethren, the banquet must be so furnished full by the account of the following miracle that the completing conclusion may faithfully minister its own by a third telling — what the holy Trinity has wrought in it. There was a certain cleric, sprung of a noble stock, who at a certain time, necessity demanding it, nay rather charity bidding, was received for hospitality's sake into a certain lodging adjoining the convent of St. Emmeram. Where, when he had begun to fall sick, after a few days he was brought by the excess of his illness to this, that his life was utterly despaired of. Then in the middle of the night, as though waking from a heavy sleep, he said: O that someone would bring me water to refresh my soul from the spring of St. Emmeram, which is in the cloister of the brethren who serve God and him. And one of the bystanders and of those serving him at that time, wishing to accomplish this quickly, ran to the church; and, as is wont to happen in such matters, knocked importunately at the door. Being presently let in by the guardians, and, because he was a familiar, sent out to the spring, without delay he drew water, carrying it most surely back to him by whom he was sent.

[8] turned into wine And when the sick man had tasted a little of it, presently restored wholly to himself by the improvement, he said: In the name of the Lord I have drunk the best wine in place of the water which you brought. Blessed Emmeram, a good physician, has received from the best physician what he has just now bestowed upon me. To this he who brought the water answered: I do not know whether the water has been changed into wine. This only I know most surely, that I drew up the liquid from the well by the pump. Whose words the men and women who were present followed up, saying: It is widely known that the force of a fever of this kind, from which you suffer, not only consumes the strength of the body but also changes the taste of the palate and throat, so that you do not taste rightly. To whom he, holding out the cup from which he was drinking, said: Drink you also and prove whether I have been deceived, or whether what I have said is true. They therefore, when they had drunk and truly perceived the savor of wine, lifting up their voice with faith, said: Thanks be to God; for it has by no means befallen us in all our past life to have drunk wine so good and so noble. And of this great miracle — not feigned by man, but wrought by the highest Truth on account of the Martyr's merit — the prelate Engilmar ^g is witness, still remaining in this life.

[9] heals Engilmar, afterwards a bishop. He too, while staying at Regensburg, when he saw and read and approved at St. Emmeram's the writings of my littleness, on a certain day standing beside the well or spring by which he remembered that his brow had once been restored to health, called me, and taking occasion from that same spring, said what I have written: affirming under the attestation of Christ that this was true, and that he had learned this same great thing not in another but in himself by an experience as true as it was effectual. Ammonitius. A faithful saying and worthy of all acceptance, since the true vine, which is Christ, in order to declare the merits of his branches — that is, of the Apostles and martyrs and of the other elect — daily makes as it were new nuptials by these and such miracles. Behold, the memorial of the most blessed martyr Emmeram justly offered wine in place of water together with health; by which vital \* deed it would doubtless be proved that he once sweated excellently in the Lord's vineyard and bore much fruit in it. O how great a gladness, as fame flies abroad, is poured forth from things of this kind upon the sons of the Church, when they have heard these things far and wide solemnly celebrated concerning their mother. For which reason do you, meaning to enlarge your little Work, carry into the Lord's granary with the utmost diligence whatever shall reasonably occur to your mind: for thus the things which in the fourfold clime of the world have been done by the holy Trinity will in some measure have their place also in your description.

[10] Collectitius. Since you have briefly noted the four quarters of the world, A poor man crippled in his feet, having invoked the holy Martyr, by which through four times three, or three times four, its ensigns are distinguished, on account of the most sweet memory of our Patron it pleases me to add here to the three previous miracles one which shall be also a fourth: on this principle, namely, that unity may so cohere with Trinity that a plausible quaternity, made solid by the equality of its sides, may preserve in all things the faith of the four Gospels. There was a certain poor little man who, going with another equally needy to seek holy places, propped not on a staff but leaning on little stools, ^h rather crept along the road than walked. And when about the hour of the midday meal they had come to a certain spring of clear water, the man of the stools said to his companion of the journey: O friend, here in the name of the Lord we must take our breakfast, and when we have been refreshed, we must go on with thanksgiving. And when he had agreed, and had sat down on the very ground at the edge of the spring to eat bread, the little man of the stools, drawing water from that most pure mirror of abundance, before he set the drink to his mouth, thus invokes the Lord, known everywhere to the faithful: Lord Jesus Christ, who art wont to hear the desire of the poor, make illustrious in me this day the merits of thy martyr Emmeram, who now, by his charity and with thy blessing, am eager to quench my thirst.

[11] And behold, in the midst of drinking, while he who had drunk had not yet withdrawn his hand from his mouth, through him whose grace knows no slow contrivings, the fastenings of all his limbs were loosed. And presently leaping up and running hither and thither, he gave thanks to God and to the holy martyr Emmeram. Then the inhabitants, summoned by the novelty of that same event, in memory of so excellent a miracle built a church there in honor of the Martyr. That this was done in the parts of Italy I learned, while still in my boyish years a most curious hearer of such matters, from the account of a certain brother, converted from a layman; who confessed that through the confidence and consolation of this benefit he was moved to this, that he should forsake the brigandage which he had already for many years cruelly practiced, and should lay aside at St. Emmeram's his wolfish rapacity, and so, made a sheep out of a wolf, should be fed with the sheep of Christ in the Lord's sheepfold.

[12] Ammonitius. Since you have thus far, by composing as best you could, set in order the benefits of Christ for the spreading abroad of the memory of his Saints in all things, The author commends St. Emmeram's patronage and for its unique embracing by all good men, the recent diminution of the goods of St. Emmeram, and at the same time the querulous muttering of certain men about this, as it seems to me not without reason demands that something should be inserted in this little Work by a lively composition, whereby the invaders of ecclesiastical property may be admonished to come to their senses, if they will follow sound counsel. And if any are troubled or saddened by the crookedness of this matter, let them by no means doubt that they will receive some consolation from the eternal King's rectitude and compassion together. Collectitius. Since all who misuse the wisdom of the Saints are without doubt punished either here or in the world to come, the immoderate mutterings must be checked, both of those who chant their complaints in secret and of those who say in open and plain speech: St. Emmeram now sleeps, who suffers his goods, as though they were not his own, to be taken from himself and his own. To whom it must be suggested and said through men of sense and prudence: Behold, he neither sleeps nor slumbers who keeps Israel. Moreover this too must be added on our own part, that the goods of St. Emmeram which are truly good can neither be taken from him nor in any way be diminished for his associates.

[13] and shows it from the event. While the judges But those which according to the world are called goods, however small they are — that they have not until now been outside the care and custody of the highest Shepherd and Guardian, and of the provision of his beloved Martyr, we have heard, have read, have seen declared from ancient times by innumerable powers, not only wonderfully but also mightily. Of which, at this time, one great and necessary miracle, greatly noised abroad on account of its magnitude among nobles and commoners, I shall take care to weave in here, taking thought at once for the profit of my readers and satisfying the demand of your requests. In the times, therefore, of Henry the pious Augustus and excellent emperor, ⁱ when many things had been lost from the bishopric of Regensburg through incaution, and many goods had been ruined and squandered from the abbacy of St. Emmeram on account of a controversy between the bishop and the abbot, it happened that the lord Bruno, ^k the own brother of that same emperor, under pretext of hereditary right tried to claim for himself the possession and manor which is commonly called Enterhof, ^l that is, [the hall and manor of Poison; but according to those who are of loftier wit and inquire into things more ingeniously, it can not unfittingly be called the Hope of the ether, that is, of Heaven, according to what the Saxon idiom is wont to render in German. For the Saxons are accustomed to call Hope, or Hoping, by a name akin to this word.]

[14] wish to adjudge unjustly an estate of St. Emmeram And since he did not dare publicly to offer violence to ecclesiastical property against the emperor's edict, at last by deliberation it came to this, that in the place which is called Ætinga ^m a plea, or judicial colloquy, should be held about a matter of this kind. In which, all the judges or aldermen ⁿ who were in that same county having been corrupted with money, and others [o] having been hired from elsewhere for this very purpose with a fee, the astuteness and craftiness of all the pleaders was so made foolish from heaven that a certain judge, Otpolt by name — brought in or suborned by common counsel from the adverse party, to whose loquacity at that time many matters were entrusted by many — neither knew nor was able to judge anything which could injure the cause of St. Emmeram or our own. Whence, being publicly marked with falsehood and untruth by our defender, he furnished many with astonishment together with an addition of fear. But lest the aforesaid bishop Bruno should seem to succumb with his supporters to so shameful a confusion, at his request a palace assembly was held at Regensburg, as though the miracle which had happened might there be annulled. But that same matter had a far different outcome, when the whole council which was gathered there, willing or unwilling, obeyed the divine will.

[15] to bishop Bruno, For in the hall of judgment, with duke Henry presiding together with the empress Kunigunde, namely his own sister, [p] and the benches occupied by men of consular rank or by counts, as courtly custom demanded, throughout the whole court there was heard the voice of those favoring the bishop's side against St. Emmeram, and at the same time saying that no one could resist Bruno, as being so ample and powerful a person, but that on that day by the judgment of all the aforesaid estate would come into his dominion — which his grandmother, Judith by name, namely duchess of the Noric realm, [q] had for herself and her sons Hulduwic and

Henry handed over to St. Emmeram as it were a royal fisc: on this condition, namely, that if a bishop or any powerful person should usurp that same manor, or withdraw it from the uses of the monks, it should at once revert to the right of her heirs. This sentence too the judges and nobles set forth, affirming that the agreement of this donation had been violated by Gebhard, prelate of Imbripolis. [r] Then, when by the lord Bruno, with the prince's consent, the chief men endowed with the highest eloquence had been called outside the court, and other judges, pleaders skilled in law, had been summoned into his cause, they were instructed and prepared outside with every kind of craft or astuteness, who were to recite within, as it seemed to them, argumentatively the defenses of that party — accounting as nothing what is written: There is no counsel against the Lord, who knows the hearts of men.

[16] And when all had entered and it had come to the place and time are twice divinely hindered, in which the falsehood and malice of the outside judgment had to be excused and the triumphal dignity of the palace as it were obtained, not only was he who had before been marked with falsehood convicted of being guilty and rejected for the same, but also the mouths of all who favored the adverse party were so closed and changed by heavenly power that not one of so many keen wits could either say what he himself had deliberated in his thinking, or utter what he had received to be said from others whispering in his ear. Then, the whole senate which had assembled in numbers being roused by the most evident miracle to the praise of Christ, throughout the whole court a humble and truly praiseworthy cry of Thanks be to God resounded; and the lovely murmur of those exalting on either side the praises of the most blessed martyr Emmeram beat upon the ears of the multitude. Among whom a certain count, a man famous in the Christian religion, Eberhard by name, is said to have said: Behold, the King of kings manifestly destroys the rights of worldly laws. He has done and does all things well, now and always, who resists the proud and will give grace to the humble.

[17] Then the lord Bruno, seized by an immense fear — nay rather so inwardly taken from himself by the force of the power on high — thereupon Bruno does penance. that not only on that day, humbled before the princes and the people, did he grow cold, sweat, and turn pale, but also within his domestic walls he passed the next night sleepless, in great peril of his life. But on the next day, when the sun had already lighted the world, driving out by penance and tears the darkness of the error by which he had been deceived, he presented himself with an offering to blessed Emmeram, humbly confessing his offense to the brethren; and walking barefoot among the memorials of the Saints, he meanwhile endured so laborious an exercise that he passed by none of all the altars which abound with us on which he did not lay a gift with his own hand. At last before the altar of our most illustrious Patron he vowed with an oath, and confirmed it before witnesses, that he would henceforth do no evil either to him or to his own, or offer any violence to the goods of the church. The wine also which he had promised to give at a banquet to the supporters of his party, he gave to us for charity's sake, and most earnestly commended his life to the prayer of the brethren. [s]

ANNOTATIONS.

p. Concerning St. Kunigunde, the august consort and virgin of St. Henry the emperor, treatment was made by us at the 3rd day of March, where in §3, no. 17, among her brothers there is recounted Henry of Luxembourg, made duke of Bavaria by St. Henry in the year 1003, who is that very man of whom Arnolf here speaks.

q. She was the wife of Henry, duke of Bavaria and brother of Otto I; by which Henry, through her son of the same name, she was the grandmother of St. Henry the emperor.

r. Arnolf in book 2 on the Miracles mentions three bishops of Regensburg of this name. He of whom mention is here made seems to have been the first of that name.

s. In the Ratisbona monastica, page 239, these things are said to have happened in the year of Christ 1018, in which Arnolf of Vohburg, the writer of this history, flourished, and was probably already a monk there; which it may be useful to have noted here for the credit of that same history. The rest that follows, since it does not regard St. Emmeram, I pass over.

\ read: mirabile*

\ add ut*

PROPER OFFICE.

By Arnolf of Vohburg.

From his Regensburg codex.

Emmeram, bishop and martyr, at the village of Helfendorf in Bavaria in the diocese of Freising. (S.)

A. By Arnolf.

Three prayers May this be granted us ^a by the blessed Godhead

Of the Father and the Son, and likewise of the holy

Spirit, whose glory resounds

Through all the world. Amen.

Prayer of St. Emmeram.

Almighty everlasting God, who didst will that blessed Emmeram, thy priest, should consummate the course of the present life by martyrdom: grant, we beseech thee, that as he, having suffered the cutting off of his limbs, obtained for the integrity of his life the fellowship of the citizens on high, so we also, our vices being cut away from our hearts, may by the support of his merits deserve to be numbered among the members of thine Only-begotten. Through the same.

Another. O Lord and Ruler, for love of whom holy Emmeram, martyr and pontiff, leaving his fatherland and his earthly substance, undertook a voluntary pilgrimage: grant in thy mercy that, walking in the exile of this world by the footsteps of his examples, we may be able, upheld by his patronage, to attain to the eternal fatherland. Through the Lord.

Another. Celebrating, O Lord, the venerable Birthday of blessed Emmeram, thy priest and martyr, we ask, pouring out our prayers before thee together with his patronage, that thou wouldst mercifully apply to our wounds the healing of thy clemency, and wouldst deign continually to protect us amid the storms of the world. Through our Lord.

O Christ, to whom charity with hope and by the law of faith

Dedicates the just favors of men,

Receive the glad favors on the feast of father

Emmeram.

Who, while he flees his native dwelling-place

And the famous honors of priests,

Bears far more surely, out of labor,

The pontificate.

He brought forth the Noric peoples to salvation,

And nourishes them with signs, and refreshes them with words,

Until the Lord's talent laid out

He multiplied a hundredfold.

He, redeeming his brother with pious blood,

And cut in his limbs, counts \* his triumphs

A conqueror in as many ways as the limbs

Which the executioner took away.

May his spirit, rejoicing among the stars,

Be a great patron to his own servants,

And may it protect Regensburg, the city

Of his kindly body.

Let us all resound glory to the Father,

And let us fitly rejoice to his Son

or

(And to thee, O Christ, begotten from on high)

With whom reigns likewise the Creator,

The kindly Spirit. Amen.

A hymn befits thee, O Lord,

In this slipping world,

Who for the salvation of men

Hast sent thy Son.

He put on the image of the man of clay, ^c

Born of a Virgin,

That weak mortals

Might be able to become heavenly.

Whence the number of the Saints,

Best known to thee alone,

Bravely tramples down the vices

Of the outward man.

Whom the renowned Emmeram,

Whose feasts we honor,

Brought back into servitude,

Forming his mind to holy things.

He forsook his fatherland,

Which they call Aquitaine,

Having there before fed thy little sheep

Greedy for thee.

[4] bishop and martyr. Thence passing into Noricum,

A province strong in men,

He made its inhabitants,

By thy gift, worshipers of Christ.

Then as a faithful servant,

Who bore back to the Lord's coffer,

Increased, the treasure

That had been entrusted to him,

For another's crime

He was most dreadfully cut,

And so, his blood being poured out,

He sat in Abraham's bosom.

Now we pray, most merciful

Creator, Lord of things,

That at his entreaty thou wouldst deign

To wipe away our guilt.

Praise to thee, best Father,

Together with the holy Breath,

And to thine Only-begotten

Be glory forever. Amen.

Let us rejoice to God, the glorious King of the blessed prelates, \* who gave the crown of eternal glory to blessed Emmeram the pontiff. ^d

[5] Antiphons and psalms at first Vespers. On the Birthday of holy Emmeram, martyr and pontiff.

At Vespers.

Ant. The Lord hath sworn. Ps. The Lord said to my Lord.

Ant. Mighty in the earth. Ps. Blessed is the man that feareth the Lord.

Ant. That he may place him. Ps. Praise the Lord, ye children.

Ant. What shall I render. Ps. I have believed, therefore.

℞. O man of great merit, the Prelate Emmeram, \* who laid down his own soul for his neighbor's life.

℣. For the unconquered Martyr imitated the kindly Jesus, \ who for the life. Glory be to the Father and to the Son and to the Holy Spirit. \ Who for the life.

Antiphon at the Gospel. ^e Hail, apostolic Priest; hail, Catholic Teacher; hail, renowned martyr Emmeram: obtain by pious prayers for those who venerate thy birthday with devout hymns that the grace of the Almighty may be present.

Another Antiphon. Blessed Emmeram, truly the priest and victim of thy flock, O Christ, fortified with the shield of endurance, with thee standing by and numbering all his wounds inflicted for the cause of thy love,

[6] The Office for the first Nocturn Invitatory. Let us adore Christ, the Lord of lords, who had given holy Emmeram as a citizen to the heavenly Jerusalem. Ps. Come, let us rejoice.

In the first Nocturn.

Ant. Holy Emmeram, born at Poitiers, while still tender in age began to have his will in the divine law. Ps. Blessed is the man.

Ant. The Boy, laying hold of the heavenly Master's discipline, walked in a just way. Ps. Why.

Ant. As a Youth he held vanity in hatred, and therefore the Lord gave gladness in his heart. Ps. When.

Ant. He hoped in the Lord, who with the shield of his power fortified him in his fervent youth against the darts of the enemy. Ps. My words.

Ant. To the glory of his wonderful name the Maker of all things set the worthy and kindly man Emmeram over the works of his hands. Ps. O Lord, our Lord.

Ant. The just Lord, who loveth justice, adorned him with just works. Ps. In the Lord I put my trust.

℞. Blessed Emmeram in his boyhood years, shuddering at boyish levity, \ was zealous to serve his Creator. ℣. Stretched out toward the things before and forgetting the things behind, \ was zealous to serve his Creator.

℞. Made a man by ripeness of character and the passage of time, Emmeram, the minister of the divine will, \ receives the pontifical chair at Poitiers. ^g ℣. Matching the sacred order with the response of his virtues, \ receives the chair.

℞. But he was solicitous enough to feed the sheep of the highest Shepherd, and that the adversary might not find whom he might devour, \ he pressed on with vigilant care. ℣. Knowing therefore that of him to whom more is committed, more is required, \ with vigilant care.

℞. But the venerable Pontiff, burning with desire of martyrdom, had determined to seek foreign nations; \ which he afterwards, by God's gift, brought to effect. ℣. For he turned it over in his mind that, if ever the occasion offered itself, he would suffer for the most sweet Christ. \ Which he afterwards. ℣. Glory be to the Father and to the Son and to the Holy Spirit. \* Which, etc.

In the second Nocturn.

[7] Ant. Because blessed Emmeram was fit to rest on the Lord's mountain, for the second Nocturn, the malignant one was brought to nothing in his sight. Ps. Lord, who shall dwell.

Ant. The Most High prevented him with the blessings of sweetness, and grounded him in his own charity. Ps. O Lord, in thy strength.

Ant. The prelate Emmeram, clean of heart and innocent, obtained from the king of glory an everlasting blessing. Ps. The earth is the Lord's.

Ant. He who gives an inheritance to them that fear his name has today made holy Emmeram a partaker of the eternal inheritance. Ps. Hear.

Ant. Blessed is thy martyr Emmeram, O Lord, whom thou hast willed to dwell in thy courts; by whose intercession be merciful to our iniquities. Ps. A hymn becometh thee.

Ant. Now that the unquenchable light has risen for thee, magnificent martyr Emmeram, deign to obtain for us the vision of the same after this darkness. Ps. The Lord ruleth me.

℞. The renowned shepherd of Christ's sheep, Emmeram, when in his own land he had won many souls, \ for the sake of a greater gain willed to journey as a pilgrim in a foreign one. ℣. Whence he set another over the see which he had governed, and himself went out from the land of his birth, \ for the sake of a greater gain.

℞. Blessed Emmeram, coming into Bavaria, sought leave from duke Theodo to make for Pannonia; \ but the prince, taking thought rather for his own province, lest it should lack so great a Teacher, by no means permitted him to go thither. ℣. For he said that he had gone out from the kingdom of the Gauls for this, that he might convert to Christ the unbelieving nation of the Huns who inhabit Pannonia. \ But the prince.

℞. The holy Servant of God, when he perceived that he could not accomplish the journey he had begun, consents to the duke and the people asking that he should remain with them; \ since in Noricum also Christianity, lately begun, had need of the strengthening of sound doctrine. ℣. Although he could not go where he had first purposed in his mind, yet the Husbandman of the Lord's field was not cheated of his own will; \ since in Noricum also.

℞. After he had won a numerous people for the Lord, not unmindful of the Gospel precept, he did not dissemble to die for his neighbor; \ and therefore he deserved to come in beauty to the palm of martyrdom. ℣. Desiring in Christ's love to succor the guilty, he set himself against the storm of every peril. \ And therefore to the palm.

[8] for the third Nocturn. Ant. Upon the three Canticles. ^h Blessed Emmeram was indeed tall in stature, angelic in countenance, learned in speech, and in all things a true worshiper of God.

℣. Great is his glory, etc.

℞. The precious martyr of the Lord, Emmeram, standing firm at the goal of his last struggle, \ did not break off the words of prayer, but, commending himself to the Lord God, gave thanks. ℣. Laid upon a ladder and cruelly cut by the executioners, \ did not break off.

℞. But the disciples, snatching the Lord's Athlete, glorying in martyrdom, from the fresh place of his passion, \* his spirit being now borne to the heavens, committed him to the earth at a certain village.

℣. For far away was the city which now holds his sacred body, and therefore, taking him up from the threshing-floor on which he was cut, \* his spirit being now, etc.

℞. Let us praise the Lord in the glorious merits of the kindly prelate and martyr Emmeram, \ to whose sepulcher the sick come and are healed. ℣. For the good contest which he once contended untiringly, the blessed prelate Emmeram triumphs perpetually in Christ's kingdom. \ To whose.

℞. O Emmeram, warrior of the victorious highest King, on whom such a gift of twofold love was bestowed by the Father of lights that thou didst not refuse to have another's crime laid upon thee, nay, wast willing to be given over to death for him, \ pray for us unworthy ones. ℣. That the Lover of men, who is the salvation of those who believe in him, may snatch us from the death of sins and make us partakers of eternal life, \ pray for us. ⁱ

At Matins Lauds.

[9] Antiphons at Lauds; Ant. Thy martyr Emmeram, O Lord, girt with strength, received from thee the morning star, by which he overcame the dark malice of this world.

Ant. He accustomed the sheep of thy pasture, O Christ, to enter thy courts with hymns.

Thy Witness Emmeram, watching for thee from the light, O God, made his flesh a manifold victim to thee.

Let thy Saints bless thee, O Most High, to whom thou hast joined blessed Emmeram with the palm of his sufferings.

Ant. The confession of the Lord, magnificent above heaven and earth, exalted holy Emmeram in the glory of the Saints.

Ant. Cleaving to the Gospel precepts, and touching by imitation of the Lord's love the Horn raised up in the house of faithful David, the blessed pontiff Emmeram today, through the tribulations of martyrdom, sent forth his spirit to the heavenly seats.

Ant. When the hour of the dissolution of the martyr Emmeram, who thirsted for God, was at hand, a light like a shining lamp, coming forth from his mouth, was seen to seek the secret places of heaven; whence the ministers of the funeral, terrified, could scarcely fulfill the office of burial.

At Prime.

[10] at the day Hours, Ant. In his earliest age blessed Emmeram, given over to the services of Christ, persevered in them, sweating strenuously, even to the end. ^k

At Terce.

Ant. When the gnomon was already shadowing the third line, [l] while the venerable prelate Emmeram was chanting praises to his Lord, occasion being given, he was snatched away to the martyrdom long desired for the name of Christ.

At Sext.

Ant. Holy Emmeram, execrating six times two things — which are called the abuses of the world — both in himself and in other mortals, ascended heaven by a ladder adorned with as many steps of virtues. ^m

At None.

Ant. Set in the ninth grade of ecclesiastical dignity, ⁿ and found ever-watchful by Christ when he knocked, the distinguished martyr Emmeram was granted by him, according to his merits, the eternal palm.

At second Vespers.

[11] and at second Vespers. Ant. The merciful Lord made his priest and martyr Emmeram to shine as their equal in the splendor of the Saints. Ps. The Lord said.

Ant. He delighted exceedingly in the commandments of the Lord, whose chaste fear had always possessed his heart. Ps. Blessed is the man.

Ant. He who dwells on high placed him with the princes of his people. Ps. Praise, ye children.

Ant. Drinking the cup of salvation, through the bitter draught of death he obtained the sweet gain of everlasting life. Ps. I have believed, therefore.

℞. Crying to thee with the utmost effort, O Christ, we pray: rescue from the mass of their crimes those whom thou hast redeemed with thy Blood; and, by the intercession of blessed Emmeram our patron, \ make us able to please thee in all things. ℣. Appeased by the prayer of thy beloved Martyr, O Lord, blot out our offenses, and most mercifully for the time to come, \ make us, etc. ℣. Glory be to the Father and to the Son and to the Holy Spirit. \* Make us.

At the Gospel. ^o

[12] Other antiphons at the canticle Magnificat, Ant. Great is thy name, O Lord, for which blessed Emmeram was cut, and today has exchanged the world's brief sadness for the perpetual exultation of the heavens; grant that his spirit, exulting in thy salvation, may support us by unceasing prayer.

Another ant. O holy Emmeram, precious martyr of the Lord, intercede for our negligences with him whose clemency no offenses of mortals overcome.

Another ant. Lantpert and his sister, sent into exile for the death of blessed Emmeram, paid the penalty of their offense even unto death.

Another ant. Rejoice, O city of Radaspona, for the many goods divinely conferred upon thy sons, and above all because thou art ever cherished by the most powerful patronage of blessed Emmeram.

Likewise others concerning the same Saint through the week.

Ant. Blessed Emmeram in the little flowers of his earliest age so obtained it by the offices of charity and honorableness that the eyes of all marked him, the affections of all loved him.

Ant. There succeeded therefore in so keen a Boy a happy youth, and the increases of his years flourish with the increase of his virtues; and ripeness of character came before the Man, which easily persuaded the youth by the weight of reason how light every transitory thing was.

Ant. The favor offered him by his fatherland is so prudently received by him, and, being received, so increased, that neither did humility diminish his glory, nor gravity stir up envy.

Ant. Not inclining the strength of his mind toward the hope and joys of the world, he held sadness or fear of no account.

[13] and through the week. Ant. There was no place so mean, no person so lowly, from which, when promoted in the bishopric, the salvation of souls did not turn him aside, as he redeemed the time, lest he should return empty to the Lord's granary.

Ant. The Man of God, forsaking after the example of the patriarchs the habitation of his native threshold, willy-nilly undertook the governing of the Noric peoples.

Ant. He, about to offer to God on the altar of obedience the counsel of salvation, was uniquely loved by the assembly of the faithful, to whom their magnificent Minister bound himself with mutual charity.

Ant. The useless shoots of paganism therefore being cut away, the seed of faith had grown, which he had adorned with the whole flower of justice.

Ant. Since he had great skill about perfecting a people for God, he offered a pattern of living by the most lucid example of his converse, and taught it by the sweetest manner of speech.

Ant. He had a famous contention of sobriety with the sober, of self-abasement with the humble, of liberality with all.

Ant. The pale despair of the guilty casts itself down at the feet of the kindly Prelate; the crime is set forth, pardon is asked, which is given by him with the greatest counsel of love.

Ant. The precious martyr of Christ Emmeram, cut limb from limb with knives and gashed, but strengthened from heaven, without intermission offered to God

the office of prayer, which may be for us a wall against the face of the enemy.

Antiph. The most blessed martyr Emmeram, unwilling to await the day of resurrection elsewhere, chose this place, that he might be our patron by the relics of his sacred body, whereby he may protect the whole clergy and people.

[14] Likewise other responsories Let us adore the Lord *, Who crowned blessed Emmeram.

℞. To learn the letters of sacred instruction the boy Emmeram was handed over to the schools, where how teachable he was, the end of his training shows — virtue , And dignity, the companion of virtue. ℣. In that very simple age, what he was to be, the virtue beloved by him foretold , And of virtue.

℞. The man of God, conspicuous for the ornaments of the virtues, ascending through the ecclesiastical grades, after love merited reverence, until, by the Lord's disposing , By the consent of all he is ordained bishop, a guardian of morals and an example of life. ℣. Sweet was his exhortation and measured his speech; and then the beauty of his body commends the worth of his heart, and so, by the disposing of the Lord enthroned on high, , By the consent of all.

℞. Further, by the alternating succession of reading and prayer he both checked the wanderings of a roving mind and Shut out the warfare of adverse suggestion. ℣. Amid his doings, what was solemn to him was always for either work the beloved matter of psalmody , Whereby of suggestion.

℞. The affairs of the bishopric being well ordered, or whatever was scattered being fitly composed, lest any abundance of present things should hinder perfection , The rich Poor man lays out riches for the poor, and so, unencumbered, he came from Gaul into the borders of the Bavarians as an exile. ℣. Having appointed in his own stead a man of tested character, he himself girded as a vigorous soldier for new apprenticeships , The poor.

[15] for the same Saint ℞. Prince Theodo, having learned of the holy Pontiff's arrival, and having inquired the cause of his exile, received the answer that this was his own , That he might reconcile the peoples of Pannonia to their Creator. ℣. To this the duke replies that the discord between himself and the Avars, far too long, withstands so pious a zeal, nay rather cuts off the proposed journey altogether . That the peoples.

℞. The holy Father, whom the injury of the forbidden road disturbed, but whom the duke's prudence and the throng of the people demanding their own salvation tempered, after a high esteem of these things , Rejoicing, submitted his mind to the heavenly disposition, and gave his consent to the people's zeal. ℣. After the difficulty, perceiving it to meet a just will, and that he was loved by all and honored by all ; Rejoicing.

℞. The venerable Prelate, about to come to the praise of the heavenly fatherland as not the least part, felt through the Spirit that his times were now already declining. ℣. For three years traversing the borders of Bavaria, through him who speaks to the heart of Jerusalem, he felt himself toward the setting of this light Now already.

℞. About the same time the envious party, about to contend with him in a final encounter, having got a crafty occasion, devised such a kind of fighting , Where either the bowels of charity must be closed up, or the infamy of the sacred Order be burst forth to the scandal of the Church. ℣. For the prince's daughter, having suffered the loss of her honor, and having confessed her crime to the blessed Man, became the cause : Where either.

℞. When he was about to seek Rome, and had accomplished three days' journey, the tyrant pursued him and urged his companions to this , That they should kill God's holy one with divers punishments. ℣. When he heard that his sister's modesty had been outraged by the Bishop, taking false things for true, in fury he commanded his men , That God's holy one.

[16] for the Office. ℞. Greatly to be honored is blessed Emmeram, most illustrious witness of the Lord's love, by whose example, taking upon himself the burdens of another , He poured out his blood for his brother's soul: by the same charity may he pray for our frailty. ℣. The Apostolic sayings declare that, as Christ laid down his soul for us, so we also ought to lay down our souls for the brethren; which the kindly Prelate, fulfilling it by faithful work , His blood.

Alleluia [p], Alleluia, Alleluia, Alleluia, Alleluia, Alleluia, Alleluia, Alleluia, Alleluia.

Alleluia, Alleluia, Alleluia, Alleluia, Alleluia, Alleluia, Alleluia, Alleluia, Alleluia, Alleluia.

Blessed Prelate and martyr Emmeram, intercede for us sinners. Blessed Emmeram, by birth an Aquitanian, by religion a Christian, by promotion a bishop, once a pilgrim of Bavaria, but now a martyr and patron. For three years he labored within that same province, strengthening those who believed in the faith, and subjecting to it those who did not. Behold a great Priest and an unconquered Martyr , Who in his days pleased God. In the time of wrath blessed prelate Emmeram was made a reconciliation , Who in his days.

ANNOTATIONS.

p. Forster observes that in the autograph codex Aeuia is read for Alleluia.

perhaps numerat*

perhaps quis*