Gerasimus

ON SAINT GERASIMUS, OF THE ORDER OF S. BASIL IN FARTHER CALABRIA.

From Romaeus and Ferrarius.

Gerasimus, of the Order of S. Basil, in farther Calabria (S.)

G. H.

Leucopetra, the farthest promontory of farther Calabria, or of the Rhegine territory, was most well-known to the ancients: not far from it is the town of S. Lawrence, commonly noted on the maps as S. Lotero: where there existed a monastery of the Order of S. Basil, and in it flourished S. Gerasimus or Gerasmus the Monk, concerning whom David Romaeus, in the Index of the Saints of the kingdom of Naples, printed at Naples in the year 1577, page 405, writes thus: At the town of S. Lawrence, near Leucopetra, Gerasmus, of the Society of Divine Basil, was buried in the temple of Divine Angelus, on the XVIII Kalends of Quintilis. That is the XIV of June. To which day Ferrarius referred this same man, citing Romaeus, in his General Catalogue, and that from the Tables and Chronicles of Calabria: but which ones, he does not state: and he adds: Concerning him Paulus Regius, in book 2 On the Saints of the kingdom of Naples, on this day. Which things Ferrarius has in almost the same words, on the XIV day of May, as we then said among the Omitted ones, and we wished to obtain some Acts of his: but in vain. For the Fathers of our Reggio College, being asked, consulted the Archpriest of S. Lawrence, to whom the very name of the Saint came as something new to hear, so far was it that he should suggest anything of further notice; so by little and little the memories of the Saints sink into ruin, even of those most well-known a century ago.

ON THE VENERABLE RICHARD, ABBOT OF THE ORDER OF S. BENEDICT, AT VERDUN IN LORRAINE.

IN THE YEAR 1046.

PRELIMINARY COMMENTARY.

On the Life written by Hugh, Abbot of Flavigny, his disciple; and on some inchoate cult of him as a Blessed.

Venerable Richard, Abbot of S. Vitonus of Verdun, in Lorraine

BY THE AUTHOR D. P.

Verodunum or Virodunum, an Imperial city of Belgic Gaul, under the Archbishopric of Trier, commonly attributed to present-day Lorraine, but withdrawn from the Imperial jurisdiction by the French about the year 1552, and left to them by the conditions of the Peace of Münster, had as its eighth Bishop, at the beginning of the VI century, The Clerical Church of S. Vitonus, S. Victonus or Vitonus, to be commemorated on the IX of November. He, since he was buried in the suburban church of the holy Apostles, with miracles increasing at his invocation, both it and the monastery added to it, which now is as it were the center of the citadel surrounding it and overlooking the city, received the name commonly of S. Venne of Verdun. That church was formerly of Clerics: Made Monastic in the year 951, but Berengarius, numbered XXXV in the order of the Bishops of Verdun, in the XII year of his Episcopate, from the Incarnation 951, grieving that some of his sons, with desire of a more perfect life and most fervent love of a higher purpose, were migrating to neighboring dioceses, and seeking the monastic Order (because in the city of Verdun it was not found) elsewhere; with the counsel of the Clergy and Nobles being shared, in the church consecrated to the honor of the holy Apostles Peter and Paul, where the precious Confessor of the Lord Vitonus rests and is venerated with his predecessors and successors, chose to gather a little troop of Monks … The Clerics being therefore expelled, under the first Abbot Humbert, who died in the year 972 he introduced Monks; for whom, both from his own property and from the goods of the mother Church, he provided beforehand the annual proceeds of revenues, and the necessities of food and clothing, and prepared suitable dwellings of workshops … He also appointed an Abbot for them, Humbert, from the monastery of S. Aper of Toul, under the rule of S. Benedict.

[2] Thus Hugh, from a Verdun Monk Abbot of Flavigny, Author of the Chronicle of Verdun, begun to be written about the year 1100, and published from a Ms. Codex of our College of Clermont at Paris in tome 1 of the New Library of Manuscripts of Labbe, page 132: To this man, after 6 intermediates, succeeded Richard, where afterward, page 136, it is said that in the year 972 the same Humbert died on the day before the Nones of December, and Adelmar was substituted in his place: and finally, page 159: Adelmar also having died on the V Kalends of January, Adelard was substituted: and this one having died on the XIII Kalends of January, Ermenric succeeded, who, as far as he was able, enlarged the place. This one too having been carried over to the heavenly things on the VI Kalends of September, Rohaldus succeeded, and to Rohaldus Lambert. After whom was carried off from the monastery of S. Felix of Metz the Lord Fingenius, sprung from the Scottish race: who, because that same place had been somewhat neglected through a layman's hand, was ordained Abbot there to restore it … And this one also having died … the Lord Richard undertook to govern that place.

[3] Richard Wasseburgius, Archdeacon of the church of Verdun, weaving the antiquities of Belgic Gaul through the series and history of the Bishops of Verdun up to the year 1549 in the French tongue, although on fol. 216, after the life of Bishop Haymo XXXVIII, about to append the Life of that Richard made Abbot under him, he calls Saint Richard in the title; yet at the end he says only: Here ends the Life of the Good Richard the Abbot. Hugh Menard and Gabriel Bucelinus, the former in his Menology, Commonly a Saint, and by some called Blessed; the latter in his Benedictine Martyrology, placed him with the title of Blessed; which title also Arnold Rayzzius used in his Supplement to the Natalia of the Belgic Saints of Molanus. I await what title he will give him, in the VI century of his Acts soon to be published, Jean Mabillon. Meanwhile I am content to have called Venerable him whom no one of the older writers has taught us to call by an ampler title. Certainly his Disciple, the above-praised Hugh, weaving the lengthy Life of his Master into his Chronicle, of which it forms a good part, nowhere calls him absolutely Blessed; yet he invokes the grace of the Holy Spirit, that it may make him declare his blessedness, and so that he himself may appear praiseworthy in His Saints: through the course of the History afterward, that same man he repeatedly calls "the Grace of God"; saying that this was commonly his surname, num. 42. In num. 82 he treats of the concourse at the holy man's tomb, and of the frequent cure of the fever-stricken at it, and presently he subjoins a vision of an Angel offered to Abbot Rodulf, by which it is declared that, in the same crypt where S. Madalveus is venerated, he is prescribed to be celebrated by the Monks as equal in glory, and with equal cult; and it is sufficiently provided, he says, from that day, that his memory should be recalled with most worthy devotion. The Ms. series of the Bishops of Verdun, carried a little beyond the age of Richard, only entitles the Venerable Abbot. In the Chronicle of S. Benignus of Dijon, which is appended to the Chronicle of Verdun at page 294, by the older writers only Venerable; and is extended to the year 1223; only this is held, that in the year 1044 died Richard, a most pious Abbot: whom Waleran succeeded, brother of Hugh Bishop of Langres; and B. Richard, Bishop of Verdun, the spiritual son from the sacred font of the aforesaid Abbot; to whom therefore, rather than to his sponsor, the title of Blessed seems in that XIII century to have been commonly attributed; which can be discussed at the VIII Ides of November, on which he died, in the fifth month after the Abbot. Everelmus, Abbot of Hautmont, also calls him no more than Venerandus or Venerable, in the Life of S. Poppo, made a Monk under Richard himself, and afterward Abbot of Stavelot, and dying in the fourth year after him, a writer contemporary with both, although in num. 6 he says that he was already in almost all ages celebrated for justice and probity: as may be seen in Surius and in our January at the XXV day: but half a century younger Sigebert of Gembloux, in his Chronicle at the year 1027, enumerating the Abbots through whom in that century Religion flourished, praises Richard of Verdun, as distinguished by pious gravity and grave piety.

[4] Yet, that we may here give his Life among the Saints, I am moved not only by the title of Saint, commonly attributed to him among the people of Verdun, for two or three or more centuries; yet his Life is given here, but also by some special cult; conferred from the very time of his death upon his tomb, and confirmed by various public acts (as we shall presently see). For when in the year 1099 the third Abbot after Richard, Rodulf, had died; upon his tomb, carefully closed and sealed with pitch, a marble slab was placed; and because it is at the entrance of the choir, before the altar of S. Benedict, that there the Brothers returning from the daily Mandatum may prostrate themselves, and, the prayer finished, make memory of the Father resting there, it was established: and lest it should seem burdensome to anyone, for the daily memory of him, begun immediately after his death, the memory which was wont to be said for the Lord Abbot Richard after Matins, which as it were on account of the burden to the Brothers had been interrupted by Rudolf; because that seemed burdensome to some Brothers, among whom, as is fitting, the memory of Father Richard is held in renown, it was resumed; lest they should as it were complain that the memory of the one was interrupted, and that of the other begun. But even to this day, says Hugh, the good successor of both Fathers, namely Lambert, formerly Prior, blessed in the year 1099, on the IV Nones of April, the V day of the deposition of Father Rudolf of good memory (whence it is understood that Rudolf himself was deposed on the XXIX of March at Verdun, and restored in the year 1099 it being uncertain on what day he died at Flavigny), passing before the tomb, re-commits to him the Sheep entrusted to him by him; and that by him both Pastor and Sheep may be governed and protected, he prays, for the most part with his mouth, but always with his mind and devotion. In about these things the Chronicle ends; where I would doubt whether it should be read "by them," rather than "by him"; except that I see this can uniquely be referred to Rodulf, by whose command, while dying, declared to the Monks, Lambert had been elected.

[5] That this veneration, such as it was, of Abbot Rodulf was continued among posterity, I can prove by no argument: that the memory of Richard was never thereafter omitted can reasonably be inferred, from the fact that his Body in the year 1238, and on account of the translations of the body in the years 1238 and 1600. as Menard writes after the Life, in book 1 of his Observations, set down on page 260, was translated into the chapel of S. Nicholas, which is now commonly called by his name S. Richard's; and at last about the year 1600 into the church, not far from the Sacristy, opposite that of S. Sanctinus, Bishop of Meaux and Apostle of the people of Verdun, who is venerated on the XXII of September and the X of October; and a marble stone was placed over him, supported by four columns. In which translation his chasuble, girdle, and other Priestly insignia were found without corruption. And above, after the narration of a miracle, worked for the commendation of fasting, even to be kept in sickness; There is still preserved a bowl or plate, into which such water, poured twice for a sick man, was turned into wine, in the sacristy of the church of S. Vitonus of Verdun; and his relics reverently preserved. into which the Monks are wont to pour water; which, when drunk, those laboring from fever are cured … But although B. Richard is of such great merit, nevertheless his feast is not celebrated in the monastery, because he is not yet enrolled in the number of the Saints. But neither was the feast of S. Poppo celebrated, before Baronius had seen the aforesaid Life of his inserted into the work of Surius, and from there, taking occasion, had referred it into the Roman Martyrology; he would likely have done the same, if he had seen Wasseburgius, and had known that in the monastery of Verdun he was commonly called a Saint.

[6] Since these things are so, I cannot sufficiently wonder, says Menard, at the things which were written about Richard by S. Peter Damian, Epist. 2 to Illustrious Men: A certain man, [He was seen by someone, in purgatory, on account of his excessive zeal for building;] caught up in spirit, was led through sleep into hell, and beheld various kinds of punishments, among which he saw Richard, Abbot of Verdun, as it were erecting lofty machines, and anxious and solicitous, as though constructing fortified bulwarks of camps. For with this disease that Abbot had labored while he lived, that on building useless edifices he expended nearly all the care of his diligence, and squandered very many resources of the Church on such frivolous trifles. What therefore he did in life, this he was bearing in punishment. The Epistle was written, as well as the first, to Cinthius, Prefect of the City, as a supreme cultivator of justice and equity, and one instructing the people committed to him no less by word than by example; and so a good while before Cinthius, having gone over to the Henrician party, in the year 1075 laid sacrilegious hands upon Pope Gregory VII. But Menard rightly judges that these things are to be understood of purgatorial punishments; since it is not so grave a crime, and worthy of hell itself, to meditate insane masses of substructures. He also rightly notes that it is nothing new for holy men to have paid penalties in purgatory, on account of certain slighter faults; as we read of S. Severinus of Cologne, S. Paschasius, and S. Udalric, Bishop of Augsburg. See other examples at the Life of S. Mary Magdalen de Pazzi, as also certain others on account of light faults. the XXV of May, in the Preliminary Commentary, num. 9. What of the fact that the same man, who beheld these things about Richard in his sleep; while here and there, in the same place, he curiously attends to very many things, seemed to himself to see Godfrey the elder, Duke of Tuscany, who had been too intent upon doing justice; presiding on a golden seat; to whom two Angels seemed to stand by, and, fanning fans with their hands, were striving to temper the heats in his face (which namely he suffered for purgation) in the manner of ministering attendants; whence it appears what kind of hell is to be understood, beheld by that pious man.

[7] Furthermore, it makes no small contribution to the commendation of the Vitonian monastery, that, by the testimony of the aforesaid Menard, after about the year 1600 regular discipline, according to the Rule of S. Benedict, was restored in it by the venerable Father Lord Desiderius of Coria, Provost of the same monastery (for already, from the time of Nicolaus Psalmi about the middle of the previous century, the title of the Vitonian Abbot had been united to the Episcopal one) from that reformation flowed two Congregations, [From that monastery, about the year 1600, a reformation went forth, through Lorraine and Gaul:] those of SS. Vitonus and Hildulf in Lorraine, and of S. Maur in Gaul; which last ascended to such brightness of virtue that the first times of the Cluniac reformation seem through it to have been restored to the Benedictine Order in Gaul; with notable increase of every kind of erudition, especially sacred, as so many illustrious works, daily coming forth into light through the alumni of that Congregation, declare to the whole World.

[8] The Life is given from the Chronicle of Verdun. Now as for the Life of the Venerable Richard, we give it from the Chronicle of the above-praised Hugh, divided after our manner into Chapters, and illustrated with Notes; omitting here and there a few things which, pertaining to the history of the same time, as the style of Chronicles brings, are interwoven; and otherwise pertain not to the Saints, and so to our work, not at all. Wasseburgius did not have Hugh's Chronicle; but in the course of the Life woven by himself in French he cites a Historian, who wrote the Life of the good Abbot Richard: which Life, if indeed it still exists, which meanwhile is gleaned from him and from Menard. we altogether wish to obtain. For besides that he relates some things not a little otherwise than Hugh, he also reports certain miracles and visions passed over by him. Meanwhile it pleases us, from book 1 of Menard's Observations on the Benedictine Martyrology, to give the Life which he himself sets forth in Latin, composed, as he says, from the old monuments of the monastery of S. Vitonus: because, comparing it with the French one of Wasseburgius, I find those Monuments almost word for word taken from the same Life which the latter cites, though perhaps in a more concise style.

[9] the other, which Wasseburgius used, is wanting, Rayzzius, besides Wasseburgius, professes to have used Ms. Monuments of the monastery of S. Vedastus: for Richard was also Abbot of this place, and substituted for himself in his stead as Prior Frederic, his faithful companion from the beginning of his monastic conversion, but who would die twenty-seven years before; whose principal Acts are interwoven into that Life; so that there is no need to treat of him separately, although he obtained some true cult. and compendia are indicated. But that he has either obtained any once, or now obtains it, is not proved; since neither is his tomb shown, nor is the day of his death found consigned to letters; even if perhaps he is called Blessed among the people of Vedastus; and therefore Rayzzius, honoring him with such a title after Richard, subjoins to the latter's encomium also his own encomium. Bucelinus, citing those cited by Menard, has followed only this one. But all agree with Hugh in assigning the year and day of death, namely the XIV of June 1046: but I would add that in the same year (which had the Dominical letter E, and celebrated Easter on the XXX of March, Pentecost on the XVIII of May) the fourth Sunday after Pentecost concurred with the aforenoted XIV of June.

LIFE

From the Chronicle of Verdun of Hugh, Abbot of Flavigny. Published in the New Library of Mss. of Philippe Labbe.

Venerable Richard, Abbot of S. Vitonus of Verdun, in Lorraine

BHL Number: 7219

FROM THE CHRONICLE OF H. FLAVIGNY.

PROLOGUE.

Fingenius, Abbot of the monastery of S. Vitonus, having died—whose coming, pilgrimage, and conversion, he being sprung of the Scottish race, The Author, about to write the Life of his Abbot, whoever desires to know more fully may learn in the Life of Theodoric b, the excellent Bishop of Metz; for when, after Adalbert, Heimo had obtained the Episcopate c of Verdun; the Lord Richard undertook to govern that place. Whose life, character, and acts, the nobility of his lineage, the beginning of his conversion, the zeal of his religion, and the perseverance of his perfection, he asks for the grace of the Holy Spirit. our humility yearns to write, though with slender sense and rustic speech: because if we are anything, since we are nothing, the whole, after God and His Saints, is to be ascribed to his merits d: whence the Holy Spirit, distributor of spiritual graces, is to be invoked by us, that he may declare his blessedness, with His own sense indeed, through our mouth, that he may be praised in His works, and may appear wonderful in His Saints e.

ANNOTATIONS BY D. P.

CHAPTER I.

The education, the Archdeaconate of Rheims, and Richard's entry into the monastery of S. Vitonus with Frederic the Count.

[1] He arose, therefore, sprung from a most noble stock of the Franks, with a father … Walter, and a mother … Theorada, and from the very rudiments of infancy instructed in the liberal letters in the Church of holy Mary of Rheims: Piously educated in the church of Rheims, which Church then so flourished with the splendor of religion, of so many noble persons and religious persons, whom she herself had educated within her, that she applauded herself with honorable numerousness and seemly worthiness; so that in religion itself she stood preeminent above all the Churches of Belgium, and was a model to all of living honorably and conversing rightly, in chastity, in knowledge, in discipline, in correction of morals, in the exhibition of good works. This is proven by the pious, steadfast, and faithful constancy of the Lord and truly holy Constantius, Canon of the same Church; and likewise by the praiseworthy, imitable and memorable profusion of his goods toward the poor of the other b Constantius, (among whom also two Constantii and the dispersion of his whole patrimony: of whom the one his own religion commends, and his works of mercy; the other the compassion of the poor so proclaims, that they alone were found, who, while they mourn the death of so great a man, proclaim his merit; and while they dutifully procure his funeral with grateful diligence, while at the solemnities of the Mass they offer what little gifts they can for his repose, while all gathered together around the body mourn their own desolation, and, redoubling their groans, complain of their own destitution in so great an almsgiver, shone famous in almsgiving); they extol, namely, his life with wondrous praises; and if anything in him was corrupted by the vice of human nature, this they cover and conceal with their tears. And for this reason we have here inserted their constancy as an example to the faithful, that whoever reads may recognize that so many and such men toiled in the palestra of the holy Church of Rheims neither without masters, nor escaped thus alone the prison of the carnal mass, that they did not leave behind some witnesses and co-workers of their purpose, who, having imitated both their footsteps, and embraced the virtue of their faith.

[2] In this Church, therefore, the boy Richard, of religious disposition, handed over to be imbued with letters, in a short time ran through each thing which the skill of the masters had marked out as to be run through. He began also to meditate on higher things, and the things which he had not learned from the masters, with the liveliness and perspicacity of his docile mind attentively to investigate; so that it was recognized by all that he would be of great renown, whom the sharpness of his intellect so commended, after a remarkable progress in letters and virtue, capable of secret and mystical things, with the grace of God cooperating and going before. He passed therefore in the same city, advancing up to the perfect age of growth; and he who was keen in genius set for himself a norm of living, cutting away in himself the harmful things which in others he reproved with skillful vigilance. This is proven by the religious conversation of his life, and the continual reproof of evils, with which the directed simplicity of his mind so abounded, let him there be Precentor and Archdeacon. that for zeal of God and emulation of justice, the office of Precentor and Archdeacon was committed to him, and to his mastery the arrangement of the Church of Rheims was handed over. With what vigor, with what prudence, with what skill he watched over that office, lest perhaps we be found too much in praising, we have decided to be silent: especially since the silence itself is his praise; because if we should stretch out our whole substance in his praises, it would be less than what we should say toward that which ought to be said. The Church of Rheims rejoices in his praises, because his very devotion, with which he faithfully labored in it, is his praise.

[3] He used the power handed to him for edification, not for destruction; Tenacious of Justice, having the liberty of voice by his own judgment to refute the guilty and convict them, and to accept the person of no one in judgment. By which things he was so known to all that even when absent, for his reverence and unbending constancy, he was feared by all: and equally all the elders together with the younger revered the unflattering censure of Richard's gravity. For he was truly religious, devoting himself to continual prayers: whose custom it also was to say the Psalter in order each day; and the first fifty he would say prostrating, with hands bent down to the ground, fifty erect, fifty not prostrate with the whole body, but suspended, supported on the joints of his feet or hands, he would recite. He was wont also to say daily prayers before the Cross, of which these were the beginnings of all the verses, and given to prayers, I adore Thee, O Christ, ascending the cross, and I bless Thee. When one day he had recited these with great insistence; rising from prayer, and looking with tears upon the Crucifix, he heard a voice saying to him: Thou hast blessed me on earth, and I bless thee: and the right hand being raised, He who was in the form of a cross, blessed him. Pricked with which sweetness, he gave thanks to the supreme Priest, and began now so much the more closely to meditate on more perfect things, he is blessed by Christ, the more gracious sweetness of the merciful God he recognized around himself. This we, being placed at Rouen c, heard from religious men, who themselves also confessed that they had heard it from Hugh, surnamed Grammaticus, a vigorous and religious man, Archdeacon of the Church of Rouen; who was present at Rheims in the church of S. Mary; when these things were done.

[4] But, when day by day with the fervor of his religious purpose he was raised up to higher things on the wing of devotion, and he marveled at the despisers of the world, all things being distributed to the poor, the deniers of their very selves, and venerated God placed in the figure of the cross, inviting his followers to himself and saying, If anyone ministers to me, let him follow me; remembering that it was little to minister to the Lord, in which there was no perfection, unless one also followed Him; he chose to cling more firmly to God, because He is good, and blessed are they who hope in Him. John 12:26 He began therefore with a generous hand to dispense to the poor the things that were around him: and although from his first years the works of compassion shone in him, yet the more the misery of the world and its deceptive grace was despised, as he deliberates whether he should remain among his own, the more he pressed on with the works of mercy; that he might be able naked to follow Christ, and poor to imitate the poor One; who for our sake made a little lower than the Angels, willed to be born of the poor, and to be laid in a manger, that He might be the food of the pious beasts of burden. But when all things had been disposed of, and his desires not lulled to sleep by delay, because they were holy, but rather increased; the violent assault of the flooding thoughts, which the faithful soul striving for perfection suffers, being calmed, having reached the harbor of quiet, he fixed the anchor of hope; and because he had now deliberated that he should go, he began again to be anxious whither he should go, what place of station he should choose for himself; where planted, he might grow green in the inner pleasantness of the heart.

[5] For he wished to fulfill to the letter that which was said to the father of our belief, Abraham: Go forth from thy land and from thy kindred; but he considered that it would not be without fruit, if, placed among his own, and made for them a model of an honorable life, he should offer them an example of following Christ, by attaining the purpose of Religion. Gen. 12:1 He considered again, that it was most difficult, among acquaintances and relatives, to take up the intention of a graver purpose; where sometimes the way of danger is certain, of salvation uncertain; or whether he should leave these too; when the love of relatives draws back a man already approaching God; and the love of the flesh, and the manifold prickings of the world, beat back the keenness of the gaze, with which God is to be beheld, which he does not feel so grave who avoids and flees the opportunity of feeling them. Among these and other manifold deliberations of the flesh and spirit warring against each other in turn, the help of the Almighty was present; and to His servant toiling in the glorious palestra of combat, He offered the solace of a certain faithful one of His, who under the cloak of worldly dignity bore hidden a most approved soldier of Christ. Frederic was the man's name; noble enough was his lineage, and lofty. He flourished in the honor of a County, and—what is greatest—he adorned the County with the disposition of his mind. His father was Godfrey d, a man most renowned among the Magnates of the Kingdom for probity, grace, and riches, a most noble companion is offered, Count Frederic; and honors. He had also other sons: Adalbero, Bishop of Verdun, whom we mentioned; Herimann also, a most noble Count; Godfrey also and Gozelo, Dukes. Herimann e, who is also Hezelo, took Mathildis to wife, from whom he begot two sons, trees of good hope, Gregory and Godfrey, and a daughter Odilia, who was Abbess of the handmaids of God in the Monastery f of holy Odilia: he had also another son from a concubine, by name Godfrey. But Godfrey g the Duke grew old in riches and glory without children. But Gozelo the Duke left as heir his son Godfrey, who, having taken to wife the wife of Boniface, was afterward made a Marquis.

[6] Created therefore of this noble stock, the Lord Frederic i, placed in the height of honors, attended to the limits of his measures, who, led by the zeal of Christian humility. lest he set foot upon a precipice: therefore he attained the good end of his intention, who did not wander beyond his own bounds. Terrible to enemies, admirable for love of justice, generous to the poor, lavish in gifts; pious in sparing, severe in avenging: who, although he frequented the Palace, nevertheless sat upon the dunghill with blessed Job: because if he did anything unlawfully, this he brought back to the eyes of his mind by repenting. He sat upon the dunghill, because when he beheld before himself the dung of sins, if any elation arose in his mind, he bowed down: and the more he esteemed himself dust and ashes while speaking with God, the more loftily he ascended unto the honor of divine colloquy. Hence it is, that he was so truly humbled, that he could truly rise to the heights of virtues. For the pious mercy of God works this toward His elect, that the more they despise themselves below themselves, the more sublimely they are raised up to the love of God, and so much the more they see the brightness of God, the more the virtue of true humility represses them, lest they think great things of themselves.

[7] When therefore he wholly grew warm toward the desire of his Creator with long meditation, and now openly despised the allurements of the world, he opens the counsel of a holier life to Richard: and desired to cling to God with his whole intention; and a man placed in the world saw that it would be most necessary for him, that he should reveal this his desire to some one of the Religious, by whose counsel he might be relieved and strengthened by prayers; it seemed to him, the divine clemency surely bringing it about, that he should seek out the man most renowned in religion, namely Richard, of whom at present we are treating; and that he should entrust himself to him as to another self; that with him he might share the secrets of his heart; that he was a counselor who had nothing false, nothing feigned, nothing a friend of corrupt peace. He came therefore, and while the will of one is opened, or a good desire revealed, and with him he resolves to become a monk at S. Vitonus, and is strengthened by mutual confirmation that it may be accomplished; it was decreed by common vow, and from the judgment of both it was deliberated, that some poor place should be chosen, in which the honor of God and the rigor of the Rule might be preserved, where new lovers of Christian poverty might be exercised, and so at last instruct others in the exercise of spiritual training. The place chosen, therefore, was the city of Verdun, and in it the monastery of the Apostles Peter and Paul, and of the holy Confessor of Christ Vitonus, which both, founded of old, and glorious by the patronage of the Saints, and distinguished by the order of religion. For there were in it good and religious men, though very few, under the discipline of Abbot Fingenius, from the parts of the Scots sprung, who had come together there for the sake of religion. When indeed they had determined to betake themselves hither, they nevertheless came together to explore this, that, being less credulous of report, they might attend with their eyes, whether they should enclose themselves in that convent.

[8] There was in the same city also another monastery, built by Bishop Wigfrid k, into which it seemed to them that they ought better to enter, on account of the convenience of the place: because the spot's narrowness l and the harshness of the situation commended that former convent less, then both, doubting, go to Odilo, Abbot of Cluny; although the rigor of the Order was better observed in it. But, giving less faith to their own estimation, they resolved to seek with equal vow the convent of Cluny, which both in religion was preeminent, and seemed to be most opulent in riches: that they might seek counsel from the Lord Abbot Odilo, and acquiesce in what they obtained; or, certainly, if it should seem more sound to the holy man, that they should remain there under him. They went therefore: but the holy man, full of the spirit of prophecy, and replete with the virtue of charity, having gratefully received the excellent men, fervent in the love of Christ, sent them back to their own soil; impressing upon them and enjoining them, who urges them to cling to their first counsel. that in the monastery which they had first chosen, and where they had devoted themselves, they should render their vows to God, especially since there the fervor of the Order flourished; adding that it could come about through them in the course of time, that the dwellings of God's servants, now modest, would afterward grow; and that by their industry that place would become notable, which now seemed narrow and despicable.

[9] It is altogether pleasing to behold the flame of charity in Odilo's heart, which through blessed Job is called the manifold law of God, because whosesoever mind it has fully seized, In this shines the charity of S. Odilo, this it kindles in manifold ways to innumerable works. Job 11:6 For by this it was brought about, that the blessed man thought the same things were to be done for another which he would expect to be done for himself by another. By this also it was brought about, that he loved his neighbor as himself, that he expended on his neighbors the good things he was able, and in fulfilling did not swell with pride. By this likewise it comes about, that the more the holy man enlarged himself in the love of God and of neighbor alone, the more he was ignorant of whatever departs from rectitude. By this also it was brought about, that, loving others as himself, by this—that he beheld what was right in others— he rejoiced as if from the increase of his own advancement. For which of the Prelates would now do this, which it is clear that the most holy man then did? Who would advise so many and such men, everywhere celebrated by fame, if it should happen that they turned toward him, not seeking his own advantage, to migrate to other places; and would not rather try to retain them for himself, by favor, by grace, or by prayers, or by any art? which even if he could not do, yet he would dismiss them unwilling, and not of his own accord, grieving as if he were dismissing those whom he had never had. How many Prelates do we now behold in the Church of God, who, seeing another's advancement not to be their own, disdain it? To all of whom we judge that Odilo is deservedly to be preferred, to whose glory it pertains, if anything bears fruit through those whom the church to which we are attributed has attributed to us, in Order and Religion.

[10] The new recruits of monastic Religion therefore returned to Verdun, and prostrate at the knees of the Father of the monastery, they begged for admission. Whom when the elder beheld, and thought men of virtue less suited and delicate for enduring reproaches, tramplings; and blows; and measured the poverty of the place with their riches, he gave assent with difficulty; because he did not know their minds, strengthened in divine love; which if he had known, he would not for a moment have deferred their entry. He yielded at last, They are admitted by Fingenius. and giving assent to those asking; he consented to their entry; because it was the will of God; that what they wished should quickly meet them. Associated thus to the congregation of the monastery, they became to all a model of patience and humility; so that it was clearly recognized by all, that they had been prevented by the grace of God the Creator: for, illumined by the grace of divine protection, they began to love the heavenly fatherland with much greater ardor than they had previously burned with in earthly love. For God, whose true inheritance is light, and of whose light there is no failing; had so illumined them with His love, had so refreshed and filled them with His vision; that, their minds breathed upon by the spirit of new hope, they forgot their very selves, such as they had been in their old thought; so that nothing now pleased them, except the things that are eternal; and, the transitory things being despised, they sought only the things that endure.

[11] And they will demand back Richard to no purpose But because the venerable Richard, without the permission and license of the Archbishop of Rheims, had taken up the monastic habit, from his Archbishop demanding him back he also complained that a Canon of his Church had departed from it irregularly: wherefore he was trying to reclaim him. When this came to the ears of Abbot Fingenius; having summoned him, he lays the matter open in order. He, the Father being consoled, sent to the Archbishop of Rheims a little letter, containing this: If ye are led by the Spirit, ye are not under the law. Which he, receiving, and considering more diligently the force of the word; Rightly, he says, he has departed, who is led by the Spirit of God, and therefore is not to be reclaimed by us. Thus the calumny of those reclaiming him was confuted, nay rather the devotion of many was kindled to imitate him. Then Arnulf, son of King Lothair, who was the fifth from Charles the Bald, ruled the Church; who was surnamed the Betrayer, on this account, because he restored the city to his uncle Charles m, when he grieved that the Kingdom had been given to a foreign stock, and snatched away from his own.

ANNOTATIONS BY D. P.

CHAPTER II.

Richard, ordained Abbot, becomes known to S. Henry the Emperor: he builds a new church, with Frederic helping, and giving examples of much humility: several monasteries are undertaken.

[12] As time therefore proceeded, the Lord Fingenius the Abbot being carried up to the heavenly things on the VIII Ides of October, and entombed in the monastery a of S. Felix, when the election of substituting an Abbot was being treated in the presence of Bishop Heimo; Richard made Abbot in the year 1004, and, as is wont in such matters, different men felt differently, and the election of some was held various; at the questioning of the Pontiff suddenly, elected by the voice of the boys b, the Lord Richard, is praised by the harmonious voice of all; the Bishop breaking forth into the praises of God, and saying: Out of the mouth of infants and sucklings thou hast perfected praise, O Lord God. And surely just was the Pontiff's declaration, because the election made by the mouth of infants and sucklings was the praise and glorification of God, with which He was to be praised and glorified in His faithful one. The election surely confirmed and strengthened by writing, the new Jacob is led forth by the Bishop in gladness of heart; and a blessing being given in the solemn manner, he was set over the custody of the Lord's flock. The time was now at hand that the prophecy of the blessed man Odilo should be fulfilled, that through him and the Lord Frederic, the place before very modest should be made notable, so that B. Odilo himself might rejoice in their advancement, as in his own. The burden of Prelacy thus undertaken, he strove to avoid elation and boasting: for he knew that it behooved him to profit the Brothers rather than to preside over them. To whom God conferred such great grace, that by Kings and Princes, by rich and middling, he was loved with wondrous affection: because it was also fitting, that he whom God had filled with grace, should be loved by all. But he was ordained by the hand of the Lord Heimo, Bishop of Verdun, in the year from the Incarnation of the Lord 1004, when, after Otto III, now in the second year, Henry his kinsman c was ruling, who in the IX d year of his reign was created Emperor.

[13] The Court of this Prince, therefore, for certain affairs, the Lord and Father Richard being compelled to approach, led with him the venerable Frederic; who, both begotten of Imperial blood, with Frederic he approaches S. Henry: and most well-known to the Princes of the Kingdom: so that what by himself he distrusted being able to do, he might obtain by the grace of him, to whom once, while he was in the world, the whole Court obeyed. But, the seats being arranged, and the Abbots sitting, with the Primates of the kingdom also standing by, when the most gentle Father sat far lower; and his memorable Monk, as a kinsman of the King and Princes, was present among the first at the Palatine councils, and sat in a more eminent place; thinking that it would not be useful to himself, if he should sit preeminent over the Father to whom he was subject in the order of seating, he did a memorable thing, to be imitated by posterity. For rising from the side of the Prince, and himself carrying his own footstool, he sought out his Abbot; and the footstool placed at his feet, he himself sat upon it; he, refusing to sit before his Abbot, giving to all the Monks, to all who should be in the future ages of ages, a model of true humility; and that he is truly exalted, who voluntarily humbles himself for God.

[14] This his deed, therefore, was a marvel to all, and was given to praise, because it was performed not for the praise of men, but for divine service and paternal reverence. For royal magnificence, embracing the humility of that nobility, and devoutly venerating Christ in His servant, when it had invited him to itself, and he would not be torn from the Father's feet, the King, admiring the man's prudence with loftier discernment, the Abbot being summoned to him, made him sit at his side, and ordered the seat of the Lord Frederic to be set after him. Thus having obtained the familiarity of the King and Princes, the Lord Abbot Richard, in a short time, in wisdom, counsel, he brings it about that Frederic is exalted before the Emperor, cleverness, prudence, and honorable conversation was made manifest to all; so that in disposing of curial affairs none was judged more useful than he, none more prudent, none more able or more acceptable. This is proven by the Prince's liberality toward him, with which, for love of him, he loved the convent of Verdun, over which he presided; so that he conferred upon it huge gifts in gold and silver, in cloaks and consecrated vestments; and so wholly poured himself into love of him, that whoever saw it would marvel.

[15] Having obtained, therefore, the things for which he had departed, the religious Abbot returned to his monastery; and he began to wish to become so much the nearer to God, the more, through His grace, he was the more acceptable to the King and Princes, Richard's fame being spread far to Pontiffs, and to all the very powerful. For he began to devote himself more anxiously to the divine cults, to keep vigil day and night in the praises of the Lord, to accustom those committed to him to religious morals: so that through all Neustria and Austrasia, France and Burgundy, the sound of his sanctity was spread abroad, and his holiness became manifest to all. There had been a great concourse to him from everywhere: some submitted themselves to his mastery, having set aside the allurement of the deceiving world; others offered him their sons to be instructed; so that now his monastery seemed comparable to the monasteries of Nitria or Egypt, for the great number of the faithful flowing thither: who, like bees to their hives, flew from everywhere, their minds laden with diverse kinds of virtues, as those carry on their legs and feet the indiscriminate qualities of honey and wax. O what kind and how great men shone by his mastery! how precious and devout to God the congregation committed to him, irradiated by his teachings, and trained to a hair's breadth in the exercise of a stricter purpose! This is proven by the Pontiffs of Gaul and Germany, Dukes and Counts, fervent in the love of Christ, many flow together to him, who, from the monasteries which they had, either set Fathers over them, under his guardianship nevertheless and discipline; or, if they could not have Fathers thence, those whom they chose to make Fathers from their own, they directed to Verdun first to be proved, instructed, and trained. Of whom we, although younger and modern, have seen many men Religious and in every contemplation most approved, of Angelic face and reverend habit: so that from the training of the disciples it was clear of how great religion, gravity, and perfection their Master had been; whose ornament of erudition shone in the morals of the disciples. The number of disciples surely increasing, the wealth of honors increased. The name of Richard shone everywhere, his sanctity was everywhere proclaimed, and the name of God was glorified through him.

[16] But seeing the most ancient and now nearly ruined roofing of his church; he chose, these being thrown down, to lay ampler foundations, with which, while he builds a new church, and into a better and nobler state to construct a new Basilica, which was also done in a short time. For the Lord Frederic made the towers e of that church from his own, and the Cellar, and the Brothers' Refectory. But the Dormitory, when, being thrown down, it was rebuilt, and the necessary house was prepared; and the new could not be prepared, unless the old were cleared away; those whose work and zeal it was being summoned to accomplish it, when some of them, as is wont, blushed, and shrank from putting their hands to carrying off what was commanded; the man of humility and grace, Frederic, truly a Monk, came forward as a digger of earth, and what was dug up he carried out, having made a burden of it. Frederic supplies the role of a mason, Who now would blush to do the like, when he saw Frederic, son of a Count, brother of two Dukes, kinsman of the Emperor, both do it, and not blush? He did also a like work in the building of the towers. For when now the structure was extended on high, and that instrument, which is called the Bird f, fitted for the carrying up of cement, very few there were who carried it; those who were appointed to this office being otherwise, as we believe, occupied; the man of blessed memory, seeing a certain one of the more noble standing by, admonished him to take that wooden instrument, and to carry up the cement on his neck, as is the custom. to the example of others: Who, when he blushed, and asserted that it was unsuited to his birth; the most gentle man, with his neck put under it, first fulfilled what he was asking: and then the same instrument being held out to the young man, by his own example he taught him to learn to do what the Count, son of a Count, had done: and not to blush, if the deed should be reproached to him, which it was clear had once first been attempted by the Count himself.

[17] But on a certain day the same memorable man was sitting in the Brothers' kitchen, and performing some piece of work, found in the kitchen's service by his brother the Duke, washing the dishes, and cleaning other vessels; when behold, at the door of the kitchen, Godfrey the Duke his brother, arriving, begged for entrance. To whom when one of the servants who happened to be present had opened, the Duke, seeing his brother bent over the work begun with head inclined, and alluding to the name of Count, It would not befit, he says, a Count to do such things: for names and acts, the nobility of lineage and the exhibition of work, do not agree with each other. And when he was going out, the other, following him as he went out, having found an opportunity of speaking, thus said to his brother: Excellently, he says, hast thou pursued, O Duke, because so great is the dignity of this office, and so great is He to whom it is rendered, namely blessed Peter the Apostle and the holy Confessor Vitonus, that it does not even befit my littleness, that I should presume to render this to them as if for the nobility of my lineage: nor is my humility so great, that I should deserve by them to be reckoned in the company of those who are held worthy of this office. So great was then the abjection and self-contempt in the soul of that faithful man, that his humility was proclaimed, and was a marvel to all, who knew the nobility of his lineage. For when he was sitting on a certain occasion in private, he himself reputing it unworthy, rather deems himself unworthy of it, and it was necessary for him to take off his shoes; a certain one of the Brothers, whom I myself once saw, and from whom as a little boy I heard these things, John by name, kneeling down, when he wished to serve him out of charity; being astonished, and unwilling with a certain religious obstinacy to receive his service, forbade him, saying: What does it profit me, Brother, to have left the honors of the world, if from the Brothers I receive the service which I would have had in the world, when it is not necessary? nor does he suffer his shoes to be taken off by another. I who came for this, that I might serve, how shall I receive service which is not expedient? So saying, he repressed the Brother's mind, giving to all the greatest lesson of patience, and humility, and of seeking lowliness. These things in passing, for the sake of making known to all the abjection of his blessed mind, let be said: now let us turn the joint of the matter back to its order.

ANNOTATIONS BY D. P.

* nay, XIII

CHAPTER III.

Precious ornaments procured for the new church, and lands conferred by several persons, out of regard for Abbot Richard.

[18] The new church therefore being built, with a greater compass and more elegant work; it was necessary, that the bodies of certain holy Pontiffs should have to be moved. Then the body of S. Madelveus a was found incorrupt, and in the crypt of S. Mary under the altar, fittingly placed in a marble vessel. The body of S. Madelveus is translated, Then also was made the translation of two Bishops, Hildin b and Hatto c, on the Nones * of May, and to the right of the cross of the monastery, namely to the right of the altar of S. John the Baptist, their Relics were placed. But the body of the Lord Berengar d, Bishop and Monk, found at the entrance of the cloister, yet within the monastery, was found incorrupt, except the foot which withered in his life; and the chasuble with the sandals was drawn off from his body, and of some Bishops of Verdun. and placed in the treasures of the church with the Relics: but his most holy body was moved higher up toward the chancels of the choir, honorably furnished with a new chasuble and sandals, and opposite the tomb the altar of S. Firminus e, which in his time was found by him, was placed. But the body of the Lord Dado the Bishop, opposite the two aforesaid Pontiffs, namely to the left of the cross of the monastery, on the left side of the altar of S. Martin, was honorably laid up. But the bodies of the remaining Bishops are contained below the choir, and over them a flooring of stones cut and squared was made. Nevertheless we have heard from many that the bodies of five Bishops are contained beneath the pulpit, from which the Gospel is recited, whose names however we do not hold f.

[19] The pulpit, of gilded bronze But the pulpit is established to have been made of bronze, drawn out by frequent hammerings into plates and tablets and gilded, with sufficient accuracy and elegance; and through XII tablets, the images of the XII Prophets, supporting the forms of the XII Apostles, were wrought in sculptural and inlaid work. And these indeed toward the Western part, namely toward the back of those standing and singing, were placed: but toward the North, the appearances of the IV rivers flowing forth from paradise stand out in IV parts. But round about, where the reciter of the Gospel, standing, is overshadowed, the images of Abraham offering his son, of Abel offering the lamb, of Isaac blessing, and of Jacob supplanting, and of Tobias burying, and of David mighty in hand, are recognized, fashioned in similar work. But on the front, the Lord Jesus, residing on the throne of majesty, and variously, raised up with chased work. and the Virgin Mother, and John the Baptist, appears with the IV Evangelists. Furthermore, on the right and left of the Lord, Angels and Archangels, with Cherubim and Seraphim, render service to the Redeemer. But that instrument, which is prepared for the holding of the text of the Gospel, John the Evangelist adorns in the likeness of a flying eagle. But on the edge and summit of the work; with hexameter verses set out in gold, the supreme devotion of Father Richard is marked.

[20] The propitiatory the bodies of the Saints adorn, by whose merits the Church flourishes. And in the middle indeed, in a ciborium quite high and prominent, the holy Vitonus rests, his forehead crowned with purest gold and most precious gems, by which is enclosed the majesty of God, uncircumscribed and incomprehensible; having on the right the images of B. Peter, and on the left of the same B. Vitonus, prominent in gold, made with chased work; which columns surround, likewise the Sanctuary decorated with silver and gold, drawn out of purest amber-alloy, with silver bases, by cast and embossed art. The ciborium itself also is adorned with the insignia of the Lord's Resurrection, Apparition, and admirable Ascension, set forth in chased work, having before it an altar, consecrated in honor of S. Vitonus and all the Confessors. But on the left an altar consecrated in honor of S. Pulcronius g and all the Martyrs: having its own ciborium too, in which is contained the body of the same B. Pulcronius, decorated with gold and silver. Furthermore on the right an altar is held in honor of S. Possessor, and of all the Virgins, with a ciborium, in which his body is contained, adorned with similar work.

[21] likewise the great altar of S. Peter. But the great altar is consecrated in honor of S. Peter, Prince of the Apostles, on account of the privilege of that church, which in ancient times was both made and consecrated in honor of that Apostle. Before this there is a golden tablet, very densely set with pure and purest gold and most precious gems, made with wondrous work and chased art, bearing an image of the Lord, holding the sign of the cross, and walking over the asp and basilisk; and on the right and left images of the Apostles Peter and Paul, of the same work and metal: at whose feet you might discern prostrate the images of the Lord Father Richard, and of Mathildis h, worthily memorable, stretching out suppliant hands, and as it were, that this their offering, made by another's zeal, might be held grateful, supplicating. There was also made a portable altar of purest gold, marvelously fashioned within with similar work, by the zeal and largess of the Lord Count Herimann, set together and compacted in the manner of tablets: which when it is opened, both is an altar, and the tablets are opened; on which if you bestow attention, that which is glorious with the images of Moses and Aaron, an instrument, expresses the figure of the Lord's Cross. It has at its IV corners, the appearances of the IV Evangelists—of a man, a lion, a bull, and an eagle—of silver, in cast work, bearing the aforesaid altar, and looking back at one another with faces turned.

[22] But upon that altar, the arm of S. Pantaleon i is placed, wrapped in a silken cloth, above which the arm of S. Pantaleon the Martyr. and enclosed in wood, decorated with silver and gold: which the Bishop of Cologne brought, with the body of the same, from Nicomedia, obtained by the gift of the Emperor of Constantinople, when, on behalf of his daughter, to be joined in marriage to Otto II, he was sent as legate, by the command of the same Otto, to that same Emperor, with two Bishops, Dukes, and Counts. And, when, having obtained the things for which he had gone, he had received license to return; and the Emperor had offered to him and his companions many gifts, and they had refused to receive them; the Archbishop asked of him the body of Pantaleon, and obtained it, and returning carried it to Cologne. But there had been with him in that very expedition a certain kinsman of his, Lord of the castle of Commercy k, and by much prayer obtained from him the arm of the body of S. Pantaleon, which he placed in the church of the aforesaid castle. After some years had passed, that castle was besieged, from Cologne to Commercy, and hence brought to Verdun. and overthrown, and set on fire: and when the flame glided into the roofs of the church, and licked the interior parts of the church with conquering globes; the Priest, grieving over the burning of the holy Relics, signified to a certain one of the armed men that he should enter the church, and from upon the altar take the Relics. Who, having soon entered, took the Relics and laid them aside; and since the Abbot was present there, he sold the Saint's arm to him for a mark, in the presence of a Presbyter; which the Lord himself, since he knew for certain that they were the Relics of the Martyr, joyfully brought to Verdun; and, furnished with silver and gold, on feast days it is placed upon the altar.

[23] He made also many other ornaments; books of the Gospels, furnished with gold and silver; The church is enriched with ornaments, crosses, of purest gold, III; silver fans, II; a book of Epistles, I, furnished with silver; a Missal, I; a Collectary, I, likewise furnished with silver. The Emperor Henry also gave a very great golden chalice I, with most precious gems, and a paten of the same metal, and a dish I of beryl, and a pyx I of onyx, in which the Lord's body might be kept, hanging over the altar: besides innumerable gifts of gold and silver, and of lands, and of sacred vestments; and phylacteries of gold and silver, and of crystal with the relics of the Saints; a golden casket, marked with the relics of the XII Apostles; and horns m, II, of ivory, likewise stuffed with relics. The memorable Father Richard also made crowns II, of silver and gold; and a third little one, where the ropes of the bells n might hang. The Countess Adverada also gave to Peter a green chasuble with gold embroidery; and very many gave very many things, which it is very long to enumerate. Whence also in a short time that place was made notable.

[24] For, provoked by his example, the offspring o of the Lord Frederic renounced the world; and clinging to the discipleship of the aforesaid Father, and with various lands, through Frederic's kinsmen, gave their lands and patrimonies to the church. Godfrey the Count, the father, gave Borrach: thereupon, his son being brought back from Italy, Adalbero the Bishop, when his parents had ordered him to be buried in the church of Vitonus, and contrary to their will he had been buried in the church of Mary, for the repose of his soul they gave to Vitonus Forbach. But Herimann, who is also Hezelo, offered to God his son Gregory q in his boyish years, and turned all his devotion to the same place: for he gave to S. Peter and S. Vitonus Haslud with a church, in Fesseca one church, in Rotgericort XII manses, in Ermefredegehem one church. After his death an exchange was made of these, and Count Baldwin of Flanders gave for these Bonvillare with half a church, Hevenges likewise with half, at Vitereium vineyards with a certain part of a church, at Harvia XXX manses with a great household. Without that exchange, however, he handed over besides to the aforesaid church Monnau, and a church with a spacious wood, Fontagia also with a household and an excellent vineyard. and his brother Hermann: He gave also for the soul of his son Godfrey, born of a concubine, entombed in the cloister, though not beside the brothers and the father, two churches, of which one is called Ham, the other Gengeavia. He made also in the church most precious consecrated vestments: and when he had enriched that church above all mortals with his goods and possessions, at last he offered himself to God, and became a Monk, that he might reign forever with Christ.

[25] But Mathildis his wife, worthily memorable, abounding in good virtues, and devoted to works of mercy, whose daughter Mathildis, quite well, rests in the cloister of that monastery, having died, venerably buried r: at whose head their daughter Odilia, a most sacred Virgin, has the place of her tomb. Of this one there has been discourse, and we have heard from the elders, that s, having gone forth from the borders of Bavaria, she came to Verdun on the IV weekday before the holy day of Easter, wishing with her father and mother and brothers to celebrate the day of Easter. Whom when the man of the Lord Richard had beheld, among the soothing addresses of consolation he asked whether she was suffering any infirmity. To whom she answered that she was well, and that she felt the trouble of no sickness; he, full of the spirit of prophecy, foreseeing the time of her calling to be imminent, Farewell, he says, daughter, truly daughter of eternal salvation: Richard foretold her death on the morrow, for tomorrow at this hour thou wilt be taken up into glory; and wilt receive from God for thy good deeds rewards everlasting: for God has chosen thee to be a companion of the holy Virgins, because thou hast prepared for Him in thy heart a pleasant dwelling of virginity. The handmaid of God was astonished at this word of the pious Father: and because she believed that the man of God could not lie, credulous of his words she began to treat of her end, to go over her transgressions; and to seek from him the suffrage of consolation and prayer. But he, reclining his holy head upon his breast, and as if she were already altered through the incorruption of body and spirit, soothing her, comforted her spirit in the Lord, setting forth that she would be blessed, who, it was certain, was hastening to the nuptials of the Lamb. After these things he ordered her to be refreshed, all marveling how he had foretold that she, well and vigorous, would die on the morrow. On the morrow, however, anointed by him with the liquid of holy Oil, since she suffered no heaviness, she was present at the Mandatum t of the poor with him, and in that same place, where he had washed the feet of the poor, beholding the blessed man; This, she says, is my rest forever and ever, and she, after the washing of the poor's feet, piously dies. here will I await the day of the Lord. She went therefore to the solemnities of the Masses; and when she had communicated in the life-giving mysteries, struck a little by pain, she returned to her cell; and the man of God arriving with the Brothers, she asked that her departure might be fortified with prayers; and so among his hands, reclining herself in ashes and haircloth, amid the words of prayer she breathed forth her spirit joyful. And as the blessed soul departed, so great a fragrance of odor flowed forth there, that it was doubtful to none, that the author of sweetness had come thither. Her body was surely cared for by the pious insistence of the Religious, and kept until the third day in the church with pious solicitude and industry; and so on Holy Saturday committed to the earth with glory.

[26] In this monastery the Lord Liethardus u Count of Marcelo, coming to conversion, Many Nobles, here either monks or buried, enrich the place, conferred Ballodium x; and living for many years in his holy purpose, at last at Châlons, whither obedience had sent him, he died y and was buried; and finally brought back to Verdun, he was entombed in the cloister. Godfrey the Duke, brother of Gozelo, buried there, gave XX manses in Beurunes, and with his furniture very much enlarged the place. Dodo also of Comte-château, beside Theodericus the Count, rests there at the entrance of the monastery: Ludovicus too, a Count and Monk; Hildradus the Count, offering his son Richard z, afterward a Bishop, to be baptized by the blessed Father, and from everywhere men come to Richard's discipline. gave Baron's-court to S. Vitonus, and having died deserved to be entombed in the galilee. But it is not easy to relate how many, from diverse parts, of France, Neustria, and Austrasia, the allurements of worldly vanity being spurned, submitted themselves to monastic Religion under the discipline and mastery of Father Richard. For so into love of him had Kings, Pontiffs, and the Powerful poured themselves, that they venerated him with supreme affection, and called him Father of the fatherland, on account of his paternal affection toward all, with which he cherished and relieved all. For he was pious in countenance, reverend in gait, severe toward the reprobate, sweet toward the well-disposed, honorable in form, composed in action, always preferring the honorable to the useful; who by no terror, by no flattery, could be bent from the truth; most fervent in the observance of the Rule, most prudent in correcting vices, most renowned in chastity, most perfect in the exhibition of good works.

[27] Baldric therefore, Bishop of Liège aa,

[28] Touched by a similar desire of good devotion, the Lord Rotgerius ee, and from his own he sets Stephen over it: Bishop of the city of Châlons, by the industry and labor of the same Father Richard, in the suburb of Châlons, in honor of S. Peter built a monastery from the foundations; and from the monastery often mentioned he led Brothers, with the books and ornaments necessary, who should serve there, and in his life he himself by himself ruled both monasteries. likewise the Châlons monastery of S. Peter: Of whom this marvel is reported, because when the towers of the church of S. Lawrence, now extended on high, and elevated up to the summit, afterward seemed to lean, and in their ruin the overthrow of the church was certain; the man of God, arriving, gently consoled the grief of the Brothers, which they had from the tedium of throwing down and again repairing the tower. And in the night-time having entered the church, when he had passed the night rather long in prayer, he went out with the doors thrown open; and again bending to prayer, when he had risen, he gave the sign of the Cross; and immediately the towers, which seemed to lean, with a very great crash recoiling back into themselves, subsided: and that it might be clear to the beholders, they so recoiled into themselves, that it was openly given to all to understand, that this had been done by Angelic ministry. So great was the crack of the structure recoiling into itself, that the Brothers of the monastery, ignorant of such great mysteries, rose from their beds with the greatest fear, [The towers of S. Lawrence, leaning toward collapse, he raises by the sign of the Cross:] thinking that in the ruin of the towers which they feared a part of the church had been thrown down. Whom the man of the Lord, inviting to the customary office of Matins, himself was present with them; and morning being come, he showed the benefits of the Lord to be seen with their eyes, and wonderfully animated them to love of so great a giver of benefit. Of this miracle the whole city of Liège is witness, and the fathers who saw it narrated it to their sons, and the sons of sons to their sons, that another generation might know.

[29] In those times Robert ruled the Franks ff, who took Constance to wife. He then handed over to our blessed Father the Abbacy of S. Peter of Corbie to be governed, He undertakes likewise to govern or reform several others, that by his instruction and vigor the Rule of Father Benedict might be preserved in it, and the vigor of monastic institution be reformed. But Baldwin gg of Flanders handed over to him a great many Abbacies, namely the Abbacy of S. Peter of Ghent, the Abbacy of S. Bertin, the Abbacy of S. Richarius, and the Abbacy of S. Judocus hh. He ruled also very many other convents, that of Bretueil, of Homblières, of S. Quentin of the Mount, of S. Wandregisilus, of S. Hubert, of S. Remaclus, of Malmedy, of Waulsort, of Beaulieu, of S. Urbanus, of S. Vincent of Metz Island, and very many others which do not occur to memory; all of which he repaired into a better state, and over the improved ones set Abbots from his own whom he chose. But the convent of Beaulieu, of S. Peter of Châlons, of S. Urbanus, he himself in his life ruled. The venerable Bishop Gerard ii then presided over the Church of Cambrai and Arras: he assigned the church of S. Vedastus, situated in the suburb of Arras, first of all the Arras church of S. Vedastus. reduced from the greatest riches to the greatest penury, in the year from the Incarnation of the Lord 1008 to this our Father, whom he uniquely loved: in which the man of the Lord did and suffered so much, that if each thing were written, it would generate (as I fear) tedium for the reader, and disgust for the hearers: but of many things a few are to be said, and perhaps they will profit more usefully. Let us say therefore what circumstances came between, that the place of such great riches should be reduced to want. But we will report things not seen, but heard from the elders.

ANNOTATIONS BY D. P.

* or? IV Nones.

Pantaleon, Martyr of Nicomedia, is venerated on 27 July, when there will be treatment of the translations here to be mentioned;

p Hence you may correct Wasseburgius, who makes Borrach and Forbach the gifts of Frederic himself; which, and several places here to be named, I forbear to require, until either an accurate topography of the diocese of Verdun or of the Meuse district through Lorraine shall have appeared, which I have not until now found.

q Wasseburgius says that this Gregory was afterward made Archdeacon of Liège; and finally, his uncle being dead, a Monk of S. Vitonus.

r Wasseburgius rightly corrects Meyer here, who says that Mathildis was buried with her husband in the convent of Blandinium, and shows the tomb at S. Vitonus, inscribed with the Epitaph to be recited below.

s Perhaps "having returned," for her monastery was not in Bavaria, but in Alsace: she could however, for the affairs of her church, have made an excursion thither.

t Mandatum, that is, the washing of feet, which you understand to be bestowed on twelve poor men on such a day in the monastery, when it is called the Mandatum of the Poor.

u Luthardus, nearest kinsman to Otto III, says Wasseburgius.

x Labbe had read Baclodium: but the correction is proven by the Epitaph to be referred below; Wasseburgius renders it Balleu.

y Wasseburgius, in the prosecution of the same lawsuit, says he died and was buried at Trier at S. Maximinus', yet acknowledges that he was brought back by the help of Gislebert, Count of Luxembourg, by Richard.

z Of this little son of the holy Abbot Richard, more is treated below, as one who was present at the death of his spiritual Father and cared for the funeral.

aa Baldric II, Bishop of Liège from the year 1007 to 1017.

bb Of the wretched state of the Abbacy of Lobbes, from when it was occupied by Bishops, from the year 865 until 956, when Baldric I began to think of restoring an Abbot there, see tome 7 of May, page 846, where concerning Erluin, Abbot of Gembloux, made Provost there, and by the rebellious people of Lobbes foully blinded. Thereupon in the Mss. I find that Abbots presided: Theodwin, Alteran, Fulcuin, Wivin, Ingobrand; who, on account of his uselessness, being cast out about the 12th year of his rule, Richard was substituted, who held the Abbacy for 13 years; and then resigned it to Bishop Reginard, to be handed over to a new Abbot Hugo: as is confirmed from the Life of S. Theodoric, Abbot of Andage, below at num. 77 to be more fully cited, letter c.

cc Concerning the convent of S. James, built by Baldric, all agree; of the one of S. Lawrence no one speaks; nay, Fisen says it was begun in the year 969 by Bishop Eraclius; but he confesses that the work progressed slowly, whence he ascribes the praise of its advancement to Wolbodo, the successor of Baldric; but of its completion to Reginard, who finally dedicated the church in the year 1034. See the Deeds of the Bishops of Liège, supplemented by Aegidius. Nothing hinders however, that Richard began to manage the matter even under Baldric.

dd The same Fisen says that this Stephen was first a Canon at Liège at S. Dionysius', but was summoned from Verdun with Monk companions under Bishop Reginard in the year 1026, when Poppo, Abbot of Stavelot, had abdicated the rule of the place; and was ordained Abbot. But he was ordained Abbot not there, but at Lobbes; concerning which matter below in num. 64.

ee Roger, Bishop of Châlons from the year 1009, until 1035, as the Obituary of the Cathedral church; or 1042, as the Necrology of S. Peter, where he lies buried under the pulpit.

ff Robert, son of Hugh Capet, already reigning the tenth year with his father, alone began to be called King in the year 997: and in the following year, having dismissed Bertha, his kinswoman, whom four years before he had wrongly married, being released from excommunication, he married Constance, surnamed Blanca, daughter of William, Count of Arles.

gg Of the Baldwins, Counts of Flanders, six in all are reckoned, from the year 863 until 1070, interspersed with two Arnulfs; I would think that here the Fourth is understood, surnamed of the Fair-Beard, who ruled from the year 988 until 1036, having gained as successor his son, surnamed of Lille, whose life lasted until 1067.

hh These and the following Abbacies are so well known to Belgians and French, that concerning them it is not worth while to treat one by one here: Wasseburgius only in general mentions 21 Abbacies.

ii Gerard, Bishop of Cambrai and Arras from the year 1012 to 1049.

CHAPTER IV.

The notable virtues of Abbot Richard.

[30] The steward of S. Vedastus, burdensome to the Monks and the church, A certain one of the servants of S. Vedastus had broken out into such great insolence, had grown into such great arrogance, because he was somewhat necessary to the church, that within the court of the monastery he set up for himself a house of great height and strength, as if for the protection of the place. But, having found an opportunity for exercising his contumacy, provoked by the sloth of secularity superabounding in the monastery, he erected bulwarks no weaker than walls; and now not for the place, but against the place and God he strove to rebel, plundering the goods of the Church, gathering to himself male servants and little maidservants, leading in a throng of dogs, an inept heap of actors and buffoons, nor keeping them from the entrance of the cloister: when rather he himself, surrounded in it by wedges of attendants, constantly sat, and profaned the dwellings of God's servants with unlawful acts. But when the man of God undertook to govern that very convent, and was received by the Brothers, whose mind was more sound; he did not endure to see so great a desolation of the house of God, but rather in every way exerted himself for its deliverance. He thought, however, whether he might soften the hardness of that freedman's a mind, and by the sweetness of words soothe his insolence, that he might cease from the oppression and trampling of the Church, unable to bend him by sweetness, to which by the debt and law of nature he ought rather to be subject than to preside over. But words do not break an evil servant, but blows; as Wisdom says, for he who is of hard mind shall receive wounds. And although the words of the wise are as nails fixed deep, yet the fool did not hear the words of prudence, because he did not speak the things which were turning in his heart. Prov. 28:14 For there was fulfilled that truthful proverb of Solomon, He who nourishes a servant delicately, shall feel him contumacious. 29:21

[31] What should the anxious mind of the man of God do, whither should it turn? after pouring forth prayers to God, Richard sends him to prison, He is wrapped therefore in haircloth, sprinkled with ashes, and, leading wakeful nights in the watches of the flock committed to him, he prayed to God more attentively, that from the oppression of the enemy and his members, He would protect His Church, have mercy on the little ones, and protect them from scandal, and himself too, whom He had set over them, would make such, that to his subjects piety should show him a mother, and discipline a father; that there might be in him both mercy justly counseling, and discipline piously raging. Having found therefore an opportunity of time, assembling the people, when he had discoursed a few things, suited to the matter and time, against pride, and had likewise expounded certain things about following the purpose of Religion; when he saw the minds of the people turned toward him, he approached the fortification which he suffered as hostile; and it being destroyed to the foundations, that man, who against justice swollen took pride, being captured, he established to sit in the alms of S. Vedastus, and to live from the alms; and thus he snatched the place from his and his attendants' importunity. and discipline restored He began therefore so much the more fervent to press on with religious studies, and Brothers being led from Verdun, proven in the training of spiritual exercise, he committed the care of the place (among whom was Rothard of Liège, most renowned in wisdom and religion) according as he knew it expedient both for himself who presided, and for those who were subject.

[32] hence the conspiracy of the discordant, But, because his chaste and holy life was opposed to the morals of the inhabitants, and it seemed hard to them, that in their old mind they were forced to meditate new things; audacity being taken from rebellion, some of them tried to plot concerning his death. With the Lenten time therefore imminent, because this was the rule of the monastery, that in those days each should mortify himself with stricter continence; when to this with more inclined care and more fervent they were compelled, the envy hidden in the heart began to creep more deeply, and to disturb the tortured mind to accomplish what they had panted after day by day. Why do we delay over many things? Came the most sacred day of the Lord's Supper, and that which was the day of peace and concord, of reconciliation and mercy, this for the factious became the day of treachery and malice to be perpetrated. For it was deliberated among them, that on that day fully completed, when after the completion of the saving ministry the blessed man should relax the weary limbs of his body to rest, when all slept, by them with swords he should be slain. O rash presumption! O shameless audacity! What madness, after that victim of the Paschal Lamb had been immolated, on that day or night, to adjudge anyone, however most harmful, to death? Nor was that deadly deliberation of the wicked hidden from the blessed man. For he heard that on that night he was to be slain by the impious, concerning his being killed on the night of the Lord's Supper: nor did he fear: for the chaste fear of the Lord, which abides forever and ever, excluded from his mind the fear of death, because he knew that to no one was power given over him, except as far as it was permitted by the Lord. Wholly therefore committing himself to the Lord, he went to lie down, having his head uncovered; ready, if God willed, to receive the sword with his throat.

[33] he, nonetheless, composes himself to sleep: When behold, before the time of matins, all resting after labor, those two, whose work and will it was to slay the Father, rising secretly, go out of the dormitory; and girt with swords, when, devoting themselves mutually, they bound themselves with oaths concerning the perpetrating of the crime, they came to this last point, that one of them step by step should go around the several beds of the dormitory, lest any remain who might keep watch, by whom they feared to be caught. When this was done, and he had returned to his companion, an opportunity for perpetrating the malice having been seized, together they approach Father Richard's bed, and see the man asleep with head uncovered. And when one, bolder in the crime, had brandished against him his armed right hand, the arm growing stiff, he felt the divine clemency toward himself, lest it should lose the Father, who was to send many to the eternal inheritance. but he who had drawn the sword unable to strike, The bared right hand stood, powerless to strike, nor powerless to put back the sword. O admirable proclamation of God! wondrous patience! piety to be proclaimed! Our Jesus could have turned away those His wrestlers from the will of sin; He could, as soon as they tried to bring the thoughts to effect, have punished them with death: but He endured with much patience the sons of wrath, that He might make them sons of mercy. Therefore fear with fever invaded that wretched man, and he withdrew from the Father's bed, whom the grace of the Almighty protected. And not long after, the signal being given, they came to the church, and he whom conscience gnawed, and salubriously pricked, among the others was present at the nocturnal synaxis, although trembling, although infirm, although weighed down by the goads of biting conscience. But when they came to the b Tenebrae, that wretch, while Kyrie eleison was being sung with the c Versicles; pricked in heart he fell at the Father's knees, crying, he too, to the Father, Lord, have mercy; namely that he would have mercy on him, as he prayed God to have mercy on himself.

[34] The holy man was astonished at the touch of the Brother, falling at his feet, and he was wholly ignorant what it was. Having received him, however, and turned aside, he completed the prayer: and a light being given, the others returning to their beds, he retained some of the Brothers with him: and withdrawing into a suitable place, an opportunity of speaking being given, he asked the trembling and weeping Brother, with his whole body prostrate on the ground, his head striking the earth, as a suppliant he confesses the attempted crime: what he was suffering. He, with groaning interrupting, I have sinned, he says, against heaven, Father, and before thee; I who would not be called and be thy son, am become thy persecutor. And bringing forth a sword from under his cowl, Behold, he says, the one which I stretched out this night to strike thee, but thy Jesus protected thee. I wished indeed to destroy thee, but thy protector the Lord defended thee. I drew the sword against thee, but He whose is the power and dominion, restrained the sword, and saved thee from death, me from the destruction of the soul and from homicide. Spare me therefore, because I am ready to be converted, and to acquiesce in thy admonitions, and to be subjected to the regular institutes: only grant me what I have offended against thee, and pray God for me. This was not grievous to the blessed man, to grant to those sinning against him, who toward his own injuries was most patient. With his whole body therefore prostrate, he gave thanks to his protector God; then to the Brother kindly he indulged whatever he had offended against him, much consoling him, urging that he confess his sins to the Lord; saying that sin is sometimes both sin and the punishment of sin, all of which he might be able to avoid, who should give attention to confession. A few things therefore speaking for the time, he dismissed the consoled Brother; giving in commands, that morning being come he should return to him, and should do what was commanded him, and so they parted. Father Richard sought the Oratory, and spent what remained of the night in the praises of the Creator.

[35] Richard absolves the penitent, Day being come, Prime said, the customary Office completed, when a suitable time was given, the son sought the Father: and confession being given, and penance accepted, eager and safe he departed from him, saying that it much profited him, that on this occasion the Lord had taken him to Himself. From then on this man was Father Richard's most sweet son, and undivided companion: this one a sharer of counsels, because he was sprung of noble birth, and most thoroughly learned in letters, and he saw in him penitence with modesty. When it came to the Chapter, he did public penance with his companion, with heart contrite and humbled; and the Brothers glorified God, who turned away this sin from them; and now in greater veneration they began to hold the Saint of God, whom they knew to be most dear to God, fearless of death, a despiser of himself, a forgiver of injury, and on that account to have God as defender and protector. And now if there was anyone, who at some time had been hostile to the man of God, he rose in the midst, and through him others too are stirred, and confessed whatever it was, fearing greatly lest the divine indignation should rage against himself too. They prayed therefore all alike that they might be forgiven, because they had not treated him as befitted a Father and Lord; and there was made, from the fall of two, a resurrection in spirit of himself and of many. Therefore the man of God, a general indulgence being given to all, was thereafter loved by all with such great charity, that it might deservedly be said, This is the change of the right hand of the Most High.

[36] but him thereafter he holds as a most dear friend, The Church being thus thereafter ordered with persons and necessary expenses, he returned to Verdun, leading the aforesaid Brother with him, because he understood him to be a future useful vessel in the house of the Lord. Nor did hope deceive him. For wholly altered he began to meditate more perfect things, to love honesty, to esteem order, to set all before himself, to put himself after all, and if there is anything that befits an honest man, to form himself to it in all ways: wherefore he was loved by the man of God, and by daily admonition was enticed to pursue better things. Leduin was the man's name. This is that Leduin, who d afterward, by the command and obedience of the aforesaid Father, under him ruled the Church of S. Vedastus for many years. But this in our Father seems memorable, that he loved with such great affection him whom he had known to have plotted concerning his death. and sets him over the monastery: In which is to be considered his piety and invincible patience, which knows not to repay like for like to those harming him, with which the directed simplicity of his mind so abounded, that him whom he had suffered as an enemy, he believed to be for himself a faithful friend. O mind truly full of God, simplicity without simulation, charity without rivalry! But let these things suffice meanwhile, we must hasten to the rest. For we cannot describe all the virtues of his mind. Something must be passed over, that we may suffice for the later things.

[37] And now indeed let us say of his beneficence what we can, because we cannot say all, by which he had so bound the sons' minds to himself, that he would be called forgetful of injury, mindful of favor. For he considered the affections, needs, opportunities of individuals, and so he met each with a wondrous grace of words and countenance, wondrous beneficence toward his subjects adding good words to good deeds, and commending himself by kindly and humane preaching, so that his mind was esteemed more highly than that, whatever it was, which was sought. For just as in the sick the opportunity of food is salutary, and water given timely holds the place of a remedy; so his benefits, although light, because they were at hand, because they met the will, surpassed the grace of a precious, but slow and long-considered gift: for they were most pleasing because ready, because easy, because meeting one halfway, he anticipates those about to ask. where there was no delay except in the modesty of the receiver. For he knew it to be best, to anticipate each one's desire, and to follow the next thing closely; but that better, to forestall before he should be asked. For when to an honest man, as Seneca says in the book On Benefits, the mouth comes to ask, and a blush suffuses; he who remits this torment, multiplies the gift: for no thing costs more dearly, than that which is bought with prayers. Hence S. Benedict, treating of giving necessities; Let the Abbot consider, he says, the needs of the indigent, not the evil will of the envious. Rule 5 He who commanded the infirmities to be considered, teaches that prayers must be anticipated, that each one's need must be divined, that the necessity of asking may be taken away.

[38] He grieves over the sins of those confessing as over his own. Moreover this too in our Father aided the parts of beneficence, that if anyone confessed to him about the secrets of the soul, about the internal motions of the mind; so great was the benignity of mind in him, so great the sweetness, so great the compassion, that he who had come alone e to betray himself, would believe him to be another self to whom he confessed, to whom not undeservedly as to another self he applied his mind, and would entrust his very self. For he met his will, and so conformed himself to it, with the griever grieving, with the troubled himself too applying a troubled spirit, so that one soul to be in two bodies, while he who had come is amazed that he is another self, he might marvel: which thing is most pleasing to the middling, most useful to the small, who use that affection, with which they see those inclined toward them, to whom they speak or confess. But now in the Chapter if anyone had heard his sermon, he wholly trembled, wholly burned, but in Chapter he would first follow up. wholly applied to reprehend himself the sharpest goad of compunction; and as if before his eyes he saw the fires of gehenna prepared, the manifold kinds of tortures distributed; until consolation should proceed from the mouth of the speaker, his tongue should become the sweetness of honey, his lips a dripping honeycomb. For he did not dissimulate the sins of offenders, nay when there was discourse about vices, he so expressed their filthiness, uncleanness, and stench in proper words, that he who heard would marvel, and abhorring to be implicated in such things would utterly detest them.

[38] There was in him mercy justly counseling, and discipline piously raging. afterward he would soothe those pricked. For as the most gentle Doctor Gregory says in the Morals, mercy or discipline is much deprived, if one without the other be held. Affection showed a father, piety a mother, the reverence of fear a lord, discipline a master, all of which proceeded from the fountain of beneficence. For he did not wish his gift to be consumed, who was always ready for a gift: therefore in giving a benefit corporal or spiritual, with common and rational sense, he observed the time, place, persons: because some things are also pleasing and unpleasing according to their moments. Unpleasing is a benefit, which has stuck long between the hands of the giver, which one has dismissed with difficulty, which has so seemed to be given, as if one were snatching it from oneself. Therefore the blessed man, when something corporal or spiritual was sought from him by the sons of necessity, did not hesitate; lest he be next to one denying, and bring back no thanks; knowing nothing to be so bitter as to hang long, since it is borne with a more even mind by some that their hope be cut off, than be drawn out. Discreet and prompt in giving counsel and solace, But what gift is so sweet to a man, as to help with counsel, to share in labors, to communicate in sorrows, to relieve the burning mind, to rejoice with the rejoicing, to weep with the weeping? By these gifts, by these benefits, he had turned toward himself the favor of the sons, so that they reckoned his injury their own, and believed his joy their own. So great was his benignity, that when he came, if it had been permitted to delay in any Congregation, when he went out, there was none who did not rejoicing glory that he had been helped and relieved, sustained and comforted. But now it is not necessary that liberality be praised in him, of which no small portion is, in every affair to consider how each thing is either said, or done. For all benignity proceeding from liberality hastens, and it is proper to one acting willingly to act quickly: for he who, slowly, and dragging out day from day, has profited, has not done it from the heart; thus he has lost two greatest things, time, and the proof of friendly will; because to will slowly belongs to one unwilling: sometimes indeed the mind brought into weariness, begins to hate the benefit while it waits.

[40] grateful toward deceased benefactors, But what greater benefit than to repay thanks to the dead; and to provide and consult for the rest of those, whose alms you have received? This is the highest liberality, to be mindful of those who committed themselves to you while they were alive; by whose living labors, by whose blood you are fed; who, placing their trust after God in you, through your hands lent to God on interest, while they bestowed their own on you for love of Him. This grace was not wanting to our Father, nay in all the monasteries which he ruled, as soon as he could, he established by perpetual right, that in the Calendar f the names of the individual Brothers and Benefactors of the Church, who had departed from the world, on separate pages, each day's anniversaries, should be recited in the Chapter; with it more diligently noted, he prescribes their anniversary memory: what each had conferred on the Church: so that while the Brothers presently recalled their benefits by most diligent annotation, their memory might grow warm again in them, and they might be remembered so much more gratefully, the more acceptable the representation of those benefactors should become. Which, that it might be more acceptably done, he had a sermon thereon before the Brothers, which, written down, he established to be prefixed to the same Calendar, in which these things were inscribed: in which his sweetness and piety, charity and mercy, whoever diligently attends, can weigh. But with how great affection and zeal he established the memory of those same departed, that is the Office which we call Vigils, and he takes care that the due offices be accurately performed: and the celebration of Mass, to be performed, those know who were accustomed to do this. In all things concerning the memory of the departed he was most benign: for he knew that nothing comes to fruit, which an equal cultivation does not pursue from the first up to the stranger. Therefore with solicitude both in life and in death of those committed to him, with pious sedulity he worked.

[41] he joins fortitude to temperance, But what shall we say of the fortitude and temperance, by which his mind was so governed, that they seemed innate to him? For since fortitude without temperance is the material of iniquity; so in him the one was seasoned by the other, so that to see the one without the other, and to wish to distinguish, would be altogether impossible. But justice with prudence had placed for itself a private dwelling in his breast, the prudence of justice. to which piety, useful for all things, was not wanting, fortified with the discretion of knowledge. But there is no knowledge, if it lack the usefulness of piety: because he who neglects to carry out the good things known, binds himself more strictly to judgment. These things because the man of God knew, he had acquired for himself the properties of the individual virtues, fortified with which he overcame the allurements of the deceiving world. But let us return to the order of the narration.

ANNOTATIONS BY D. P.

CHAPTER V.

Acts with the Pontiffs, Emperors, and Bishops, from the year 1011 to 1027.

[42] In the year from the Incarnation of the Lord 1011, to Rome the venerable Father Richard went, to Pope Benedict, where joined in friendship to Pope Benedict a, he became most familiar to him. Also in the year from the incarnation of the Lord 1013, but the VII year of his rule, Henry, in the IX * year of his reign, by Pope Benedict was promoted to Emperor. And when now the instability of the Lombards had set up for themselves a certain Arduin b as King, at last not without great slaughter of their own they submitted themselves to him; and thus Henry coming to Pavia, had built for himself by them a Palace of marvelous work. He also made the city of Bamberg, and obtained that its church be dedicated c by Pope Benedict, and by his authority appointed a Bishop there. and to the Emperor Henry. For he was truly Catholic, and an especial lover of religion: he clung to the moral counsels of his Bishops and Abbots, by whose purity and brightness Lorraine flourished, Saxony was illumined, Swabia and Alemannia were directed. (Wherefore under his Empire there was salvation to the world and glory) among whom he held as most pleasing, Odilo, the most pious Father of the Church of Cluny, and William d, the vigorous Rector of the Church of Dijon, most excellent in religion; who although they were not of his kingdom e, yet were joined to him in friendships, among his especial Prelates, and by their prayers the affairs of the Kingdom were treated in peace. Nor was wanting to his familiarity Pandulf f of Agaune, a man most celebrated in life, morals, religion, and sanctity, since the fame of his virtue made him commendable to the King and Nobles.

[43] Richard, dear, is surnamed Grace-of-God, But of his Kingdom almost as many as there were Pontiffs, and chiefs of the Churches, so many were to him incitements of virtues; since he was fortified by them, and they in turn by his authority from unlawful things were restrained, and provoked to more perfect things. Among whom he held this our Father most dear, distinguished among the chief, praiseworthy in piety, commendable in religion: whom God had endowed with such great grace of all, that by very many, on account of the pious benignity ingrown in him, and the acceptableness of his life and speech, and not affected elegance, but bestowed grace, he was called by this surname, namely Richard Grace-of-God, just as also holy Odilo from his innate piety was called Pius, and William from the rigor of his more fervent purpose was called Above-the-Rule. He had in the treating and disposing of Royal affairs as his comrade the Lord Ermenfrid g, Canon of the Church of Verdun, whose life by the light of its acts sufficiently commends itself. Happy then were the times of the Church of Verdun, distinguished under Bishop Heimo by such great persons: so that even to the present day it shines resplendent with the brightness of their acts, which is also so great, that it can be obliterated by no antiquity. For under him the Provost Amicus built the church of the holy Cross h, the Provost Dudo the church i of S. Lawrence, the aforesaid Ermenfrid k the church of S. Mary Magdalen, and in it gathered a troop of Canons l, for whom he sufficiently provided sustenance from the Royal largess and the grant of the Nobles; and with others he greatly adorns the Church of Verdun; and the venerable Richard the monastery of the holy Peter and Paul and blessed Vitonus the Confessor, erected from the foundations, with so great a dowry of possessions and religion thereafter enriched, with so great a brightness endowed the remaining churches, that he ought deservedly to be named father of the city, light of the fatherland, ornament of the Church. For his wonderful life rendered the life of many wonderful, his admirable conversation instituted very many others admirable in good works.

[44] and Bishop Heimo, But neither did the Lord Heimo himself offer a mind vacant from good works, but rather he restored the church of S. John, situated in the prospect of the city, in which the holy Confessors, Maurus, m Salvinus, Arator, rest, made better; and in it instituted a Congregation of Nuns, living regularly under the disposition of Father Richard; founder of the convent of S. John and by his counsel provided for them a Mother, Adelberga, a faithful handmaid of Christ, who was surnamed Ava; whose memory is eternal. For she, like a most prudent bee, having imitated the model of her Father, when, on account of the devotion of good zeal and the magnanimity of faith, she traversed the convents of God's servants, that in imitation of them she might emulate their better graces, went to Cluny, and to the man of God B. Odilo, her arrival being announced, whose mind piety itself possessed, she was received with great affection. Where, although it was the usage of the church, and was held as law, that a woman's foot should not tread the cloisters of the monastery; she herself, for her religion, and the undivided duality of Father Richard with S. Odilo, not only entered the cloister; but even, having obtained the society of the Chapter, and on the Lord's day at the procession was received with the Brothers, which to this day remains a memorial in that same monastery. under the direction of Richard and the first Abbess Adelberga: This did the more inclined affection of B. Odilo toward his most dear son and most devoted confrère, his more profuse love, charity flowing from that fountain, from which a channel of such great perfection has been derived to us; namely the same our Father, who was given to us by the Blessed one himself. But neither toward the place over which he presided was the Lord Heimo's liberality wanting, but he conferred Masmespont upon it; and established that the market in the suburb, which lies adjacent to that convent, should be held by it, and had a wall built around the monastery at his own expense: and XXXVI years n having been spent in the Episcopate, but he died in 1024 he died on the II Kalends of May, in the year of the Lord's Incarnation 1024; and was buried in the Church which he himself had built.

[45] to S. Henry the Emperor (under whom S. Stephen, King of Hungary, flourished) Rambert succeeded in the Episcopate, who cherished the often- mentioned Father with no less affection, nay, the devotion initiated by his predecessors, and derived down to himself, by the pious affection of good will he increased, advanced, and raised up. But it does not seem amiss, if, when we admire his familiars, and the glory of the kingdom, which was under him, we also consider what was the end of the Emperor's life. In his time therefore the King of the Hungarians with his nation was made Christian o: to whom also, named Stephen in baptism, he gave his own sister as wife; and he himself, in the following year, his infirmity growing heavier, because he was without sons, seeing that to the summit of the Kingdom several Dukes and Counts aspired, chose Conrad p, once suspect to him, but vigorous, who was called Cono, and so with glory died the Monarch Caesar Augustus on the III Ides of July, in that year, namely, in which it is noted above that Bishop Heimo died. But Stephen, King of the Hungarians, the time of his calling being imminent, called to the heavenly things, now in the church where he rests q buried, shines with notable miracles. But Henry reigned for XXIV years r, six months, and Conrad … succeeded: Conrad succeeds to the Kingdom, who took to wife Gisela, sister of Rodulf, King of Burgundy, daughter of Conrad and Mathildis, of whom he begot the third Henry, who held the venerable Richard the Abbot among the first of the Palace.

[46] Therefore after Pope Benedict, in the year 1023 s, his brother John, by the largess of money, from the lay order a neophyte was ordained. By whom when the Bishop of Constantinople t had requested, that his Church, like the Roman, but to Pope Benedict, John. should be called Universal; and by innumerable gifts had bent him and the Romans who presided over the Curia, so that secretly they tried to concede what was being asked; all Italy was on this account most vehemently moved. But the Bishops and Abbots of the Gauls strove to oppose these things, some in their own person, some by letters sent, visiting the Apostolic See, and so great a reproach and disgrace, Richard under John resists the Greeks, who aspire to the title of Universal. by authorities brought to the middle against which it was not lawful to contradict, repelling from the Roman Church. Nor was wanting in these the authentic presence of Father Richard: nay he wholly took pains, that the Constantinopolitan presumption being confuted might be quiet, showing himself a son of the Roman Church, while he provided for the honor of the mother u. Thus was confuted the presumption x of the Greeks. In the same year, which was from the incarnation of the Lord 1024, by the command and obedience of Father Richard, Leduin, of whom above we have related, was set over the Abbacy of S. Vedastus…

ANNOTATIONS BY D. P.

* nay, XIII

p King Stephen died in the year 1034, on 15 August, buried in the church of S. Mary, which at Buda he had built; where after 45 years his body was elevated on 20 August, and a feast instituted; which feast, when Buda itself was recovered from the Caesar Leopold in the year 1686 on 2 September, was translated to this day.

q Nay, XXXIII years, V months, XVI days, inasmuch as he died in the year 1024 on 13 July: r Nay, in the year 1024, as I think I have shown in my Attempt at a series of the Pontiffs; where I taught that Benedict VIII died on 10 July; and that John XIX was ordained, his father, Gregory, Count of Tusculum, then prevailing for both, on 19 July.

s This was Sergius, relying on the authority of the Emperors Basil and Constantine. t An Epistle written to that same end by William, Abbot of S. Benignus, above praised, Hugh had here transcribed: but I judged it should be omitted, all the more because Baronius recites it word for word from Glaber at the year 1024 num. 6, save that the passage is there noted as faulty, which here has a sound sense, where it is read, that the Greeks obtained no otherwise than by vainglory this, which we have heard them require of you.

u After that epistle Baronius adds: But as for what pertains to the said Legation of the Greeks, that they could obtain absolutely nothing from the Apostolic See, the Epistles of Pope Leo IX teach, written after XX years to Michael, Patriarch of Constantinople, in which he expostulates concerning such a title of Ecumenical, which the Bishops of his See, against right and divine law, the Apostolic See always protesting, had usurped with excessive arrogance.

x There followed the Death of Fulbert, Bishop of Chartres, who with how great love, says Hugh, he loved this our Father, is clear from very many proofs. But an evident error has crept into the numbers, when the year 1027 is compared with the Indiction VII, which ought to have been written X: nor yet even thus is the true year of this death had, which is noted in the Epitaph as 1028, and by the Sammarthani even 1029. Meanwhile, beware lest you think the following Chapters should be regulated by this: for since Hugh above had treated of the merits of Bishop Heimo, before he leads Richard away to Jerusalem and back, he pursues in chronological order certain external matters up to the year 1027 or 8, while meanwhile that pilgrimage seems to have been undertaken while Frederic was still living at Arras, and that Richard returned from it in the year 1023, as will be more clear from things to be noted consequently.

CHAPTER VI.

Richard's journey to Jerusalem.

[47] Richard, about to make a pilgrimage to Jerusalem. But now to that same Father Grace-of-God the burden of prelacy seemed heavy; now to advance to the things before, and more freely to cling to divine contemplation, was pleasing: because now in his heart the world had withered. And because it was established that certain men, who had gone to Jerusalem, had blessedly died in Christ (among whom also a certain one from the territory of Autun, sound and vigorous, having no signs of death, in the place where the feet of the Lord last stood, when he had prayed, and asked to be received by the Lord in peace, soon touched by slight pain, brought home, in the same place where he had prayed, rendered his spirit to God a, sure report had spread abroad) touched himself too by a holy similar desire of good devotion, longing to visit the sepulchre of the Lord, from Cluny he summons Odilo, and commends his own to him, license being sought from the Prince and the Pontiffs, and the chiefs of the Kingdom, and the neighboring faithful, and scarcely obtained; he determined first to provide for his sons, and to take care of them in all things, that he might be able with the good affection of all to undertake the holy offices of pilgrimage. So he went to Cluny, and, as to this day in that same convent there remains a memorial, the most pious Father S. Odilo he led with him to Verdun. Whom, retaining with him for very many days, he showed him all the disposition of the monastery, the morals, and the life of the inhabitants; handing over each thing to his judgment and protection, and at his discretion correcting and confirming all things. But S. Odilo rejoiced in the Lord, because through those whom he had made Sons for himself, and had sent back to the place, he plucked the fruit of good odor. But when he believed himself to have satisfied their will, bidding farewell to all, commending the Sons to God, to Cluny he returned, and showed to the Sons and Brothers of Cluny joy over the advancement of that Church. The moderns who heard from the Fathers still report, that as often as he returned from those parts, he showed himself so gracious concerning the good things, which in our Father and the Sons he rejoiced over, so commendable he rendered them, that he who saw it held it pleasing.

[48] he bids farewell to his own, Therefore the necessary expenses being prepared, the companions of the way disposed, the care of the Sons committed to God, the blessing of the Pontiff and the neighboring Prelates, of the Nobles too and absolutely of all having been asked and received, the venerable Father Richard Grace-of-God, went forth with Madelveus a new pilgrim, in gladness of heart. The whole people followed him, with tears and roaring of heart, grieving that they would be deprived of his presence, whom they believed the prelate of their salvation, and the guardian of their life. Whom the man of God kindly consoling, admonished that they return, giving in commands, to love God with all strength, to venerate the neighbor, to love enemies, to love charity, to pursue hospitality, to attend to alms, and for himself and those accompanying him to pray to God more earnestly. Thus all being saluted, re-saluted by all, he was dismissed to the desired way with grace, all praying, and with voice raised on high crying, that his way might be prospered by God. But the expenses of the way Richard, Count b of the Normans, all assigned to him; for he was generous in alms, and furnished with provision by Richard, Count of Normandy, diffuse in charity, illustrious in honesty. There still survive in the British island and Normandy noble and approved men, who saw this our Father Grace-of-God, and knew with how great affection he was loved by that same Count: from whom we also heard these things; who were wont also to report, that they so clung to one another with undivided love, that you would think one soul to be in two bodies.

[49] The desirable pilgrimage therefore undertaken, the man of the Lord Richard led with him seven hundred pilgrims, to whom from his own he sufficiently administered the supports of sustenance. There were also in his company very many others, among whom were two from the city of Bayeux, father and son, Humbert and Gaufred; who thus clung to his company. The same Humbert was depressed by a long-lasting weakness, so that for a whole year he could neither rise from his bed, he sets out with 700 pilgrims: nor turn himself to the other side without the support of one assisting. To him on one of the days in the chamber, where he lay, an Angel appearing in the appearance of a dove, Go, he said, prepare necessities, and proceed to Jerusalem, because the Lord commands. To whom when he had answered, What shall I do, since I cannot rise? He again, Prepare, he said, necessities, and go; because the Lord wills. The man acquiesced; and morning being come, calling brothers and kinsmen, he opened the will of the Lord, and also made known his own will to be to obey it. They marveling, among whom Humbert of Bayeux with his son; and on account of the infirmity which they saw, trying to go against his will, when they strove to turn the man from his right intention; impossible they pronounced what was being said. When he, seeing his son Gaufred standing by, Go, he said, prepare expenses, and the things that are necessary for so great a journey, because both I will go, and you with me, with the cooperating clemency of God. The son acquiesced, and the things necessary for so great a journey being prepared as quickly as he could, divinely commanded to rise, and healed. admonished his father of the departure. He, rising by the support of his kinsmen and neighbors, crossed the bridge, situated before the monastery of S. Mary Magdalen in that same city of Bayeux, which was near his house, supported by four on this side and that: and as soon as he was set on a horse, made sound and unharmed, he entrusted himself to the way; and the divine grace accompanying, coming to Verdun, when he heard and saw the departure of the man of God being hastened by the whole city, he waited; and clinging to his company, committed himself with his son to his prayers, whom the man of God held most familiar.

[50] Having set out therefore through Illyricum, they came to the deserts. Which when they had now nearly crossed, on a certain day espying from afar a most clear and translucent fountain, Father Richard descended with his companions, that they might take a breakfast. The crowds also reclining around the fountain, the venerable Father sat down in a fitting place for the time; and summoning a servant that he should bring to him from the fountain, with whose translucent brightness he was delighted, he admonished him. He going, As he takes food in the desert with his companions, water is turned into wine, a vessel being filled from the water of the fountain, gave the man of God to drink. But as he moved the vessel to his mouth, the Lord turned the water into wine by wondrous power; and so he who had desired water, received wine. Astonished, from the servant he asked, where he had got the wine: and the vessel being emptied, he sent him back again for the water of the fountain. He marveling, all beholding, drew water from the fountain, and gave the man of God to drink: but again, the Godhead favoring, the water of the fountain into wine was turned. Which the man of God recognizing, gave thanks to God, and drank: and to all also from the same vessel gave to drink. Why more? All drank, and blessed the Lord of power, who alone does wonders, whose kingdom is eternal, and His power a power eternal, which shall not be taken away. They drank, I say, all of that wine, and the wine was not diminished: because when all had drunk, that single cup abundantly sufficed for all, and afterward was not wanting to Father Richard. And he who saw, bore testimony, namely the aforesaid Humbert, and his son Gaufred, and we know that their testimony is true: because they themselves drank of it, when they sat at that hour near the side of the man of God; as all who drank of it, or heard of it from these, testified, and besides, of this miracle there are as many witnesses, as there were companions of the way; because no one was found in that company, to whom the man of God had not given of this wine of power to drink. This miracle is still as it were new in the city of Bayeux, and the fathers who saw it, narrated it to their sons, and the sons to the sons of sons, that another generation might know.

[51] We too heard this from Gaufred's son, Gozelin by name, an upright and honest man, now a Monk of the Church of Dijon, and they received from Richard a form of praying, who, already at that time born and grown up, heard this from his father and grandfather; and learned from them the form of praying, which Father Richard established that the simpler folk and laymen fleeing to him from the world should say at the entrance of the Churches, in this form: Let us adore God: let us beseech the holy Trinity: His Saints who are invoked for God's sake; that they themselves may beseech God, that He give us peace and health, to sinners true penitence, to those in discord true concord, to the living peace, to the dead rest. This form of praying, in all his monasteries, was handed to the laymen. But it was familiar to the man of God, to rise in the morning, to say praises to God, to hasten the journey, and to render to the Lord on the way the accustomed measure: and thus with the hour of the breaking of bread imminent, to perform the solemnities of the Masses, wherever he was; and the mysteries completed, to recline to break bread, lest the Brothers be burdened by the labor of the journey and the continuation of the fast.

[52] He came therefore to Antioch, where, when the necessity of the journey had compelled him to delay for some days, here, when he had urged B. Symeon to cross into France, the man of God Symeon, who now adorns the Church of Trier with his body c and virtues, was joined to him in friendship, and to the Brothers who were with him, adopting him for himself as a Father. In which deed of B. Symeon it is pleasing to behold this, that that same man of God would not have entrusted himself to his mastery, nor committed himself to his patronage, unless the divine piety, which, when it had rendered him alien from the acts of the world, had revealed to his heart, that he was worthy to be able to preside over and profit his subjects. But that same B. Symeon was being sent by the Brothers of the monastery of Mount Sion for the alms, which was owed to that monastery from the land of Richard, Count of Normandy; and although he knew, the spirit revealing to him, that he would suffer many adverse things; yet Father Richard, fortified with the eyes of discretion on this side and that, gave counsel, that he should press on with what he had begun, fulfill obedience, until the outcome should prove the matter. Weeping therefore and sad he dismissed him from himself, the feet, hands, and knees being kissed on both sides, because there was in them the grace of the Holy Spirit. For this is the delight of the Saints, to love one another: because both God is charity, and he who abides in charity, abides in God: but many waters cannot extinguish charity, nor shall the floods overwhelm it.

[53] The proven servant of the Lord therefore, taking the way, and praising together Christ the leader of the way, entered the land of the Saracens. And when he approached their cities, he preached Christ Jesus to all, trusting in the Lord his God, because there was no guile in his spirit. But when he came to a city, he continues his journey through the lands of the Saracens, before the wall of the city he sang psalms to his Savior, and celebrated there the solemnities of the Masses, the Pagans casting stones from above, that they might dash them against his head; he who had so approached the city, that the tablet of the altar clung to the wall. And when many stones from above were cast by those same beholders and mockers, he was so protected by Christ, that neither the altar, nor the tablet of the altar, nor lastly that whatever it is which is placed upon the altar, nor finally he himself who at the altar intrepidly offered, was touched by the stones: although there was so great, very often, around the altar a heap of stones rushing down from above, and about to sacrifice daily, he applies the altar to the walls of the enemy, that, the Mass said, he could not be drawn out thence except by a path being made. But of the Monks and Clerics accompanying him none could be with him or dwell with him: but as far as a stone is cast they stood and sang, and responded to him singing; he alone attended to the things he had begun, until the Mass fully completed he went out, or rather was drawn out. But drawn out thence, before the prospect of the city he pitched tents, and the necessary expenses being procured he lodged there, never vacant from the praises of God, because his praise was always unfailing in his mouth. But the Pagans, terrified by the miracle, and invited by the grace of his reverend countenance, came to him: to whom he himself through an interpreter gladly announced the things which were of Jesus, and preached that they should restrain their hands from the injury of God's servants. secure from the stones that were cast: And it came about in a wondrous way, that those whom on his arrival he had suffered as hostile, themselves on the contrary served him with honor, and morning being come escorted him as he departed. For the Lord magnified His servant with signs and prodigies, so much, that to all his sanctity became known; and the power of the Lord was everywhere preached through him, because the fame of his sanctity was everywhere carried.

[54] Coming to Constantinople, with how great honor he was received by the Emperor, arrived in the Holy Land, and honored with worthy gifts and services, we forbear to say, because we hasten to other things. Dismissed therefore to the desired way with grace, through manifold perils he reached the desired places of Jerusalem. And entering the gate of the city, that Responsory of the Sunday of palm branches d, "As the Lord entered into the holy city," with his companions in most sweet modulation he sang, adoring Christ crucified, who is over all God blessed forever, and reverently embracing with the eyes of faith the place of His Sepulchre. Going therefore around in faith all the places of the Nativity, Passion, and Resurrection, while he was not sated by beholding with his eyes, he was fed in mind: because at the vision most sweet and long desired, and now to his longing soul prepared, of the wonders of the Lord, he was filled with joy and ineffable gladness. But the Patriarch e of Jerusalem met him as he came: for he had heard his fame celebrated by the mouth of all, he reverently visits the holy places. and being saluted mutually, a kiss of peace being given, they rejoiced in the Lord. But seeing in him the aspect of Angels, the modest speech, the gentle gait, the venerable gray hair, the bearing of old age reverend to all, he rejoiced in spirit; As, he said, we have heard, so also have we seen. Introduced therefore into holy Sion he celebrated the solemnities of the Masses, the Pontiff and Clergy standing by: and thus revisiting the place of the Lord's Sepulchre with affection of heart, and traversing every holy place with pious devotion; when he believed himself to have satisfied his desire, again he sated with devout solicitude his burning soul; never desisting from the celebration of the Masses, never ceasing from the dispensing of the word of God, nay everywhere announcing the things that are of God; neither by fear of death, nor by barbarian harassment, desisting from the showing of the true and right, and the prohibition of evil. O what his affection toward God! how great the exultation of his contrite and humbled spirit! how great the jubilation of his heart! when he saw himself to be present where Christ was born, where He suffered, where His feet last stood when He ascended into heaven. Wherever he bent to prayer, the earth was wet with tears, the cry of his heart ascended to the Lord, the body was worn down, the spirit was lifted up. He continued the nights in vigils, attenuated the body with fasts, never without tears, never without prayers, when, wholly exulting in the Lord, he proffered the gladness of mind by the serenity of his countenance.

[55] Palm Sunday; On the Sunday on which is celebrated the coming of the Lord into Jerusalem, and His reception by the boys with hymns, and with branches of palms and fronds, he entered the city. The whole week he passed the night in the praises of God; while the whole church was traversed by the Pagans girt with the sword, he himself nothing doubting, nothing hesitating, rendered to God the things that are of God, wakeful in prayers, continuous in fasts: so much that the Gentiles themselves marveled at the insistence of his devotion, and revered his constancy. The most sacred day of the Supper, in the exhibition of the Lord's Mandatum, and in the recreation of the poor, he passed: washing the feet of the poor, bestowing garments and all necessities, and wholly conforming and applying himself to the Lord's services. But now who could relate, how on the day of Parasceve he mortified himself, fixed himself to Christ's cross? Wholly in compunction of heart, in contemplation, in self- denial; especially when he saw the sepulchre of Jesus before his eyes, and it was to him a matter of grief and compassion. Assiduous in prayers, all night in vigils, and the day of the Supper and of Parasceve piously passed, he compelled his limbs, exhausted by fasts, to serve the spirit. On that day with the following night he did not withdraw from the place of the sepulchre, all marveling at his insistence, that while others withdrew, he himself did not withdraw.

[56] Why much? Came the day of the holy Sabbath, on which fire was awaited from the Lord, he awaits the heavenly fire on the Sabbath and the armed Gentiles, the Christians shut within, and awaiting the well-pleasing will of the Lord concerning the fire to be received, had barred the whole church; that, if the fire did not come, all might be slain by the sword. When behold, at about the ninth hour, all praying, in one lamp fire was kindled by the Lord, with no mortal's assisting help; and astonishment seized all the Gentiles and dread, but the Christians joy and exultation; so that by all the whole church was sung in rivalry, Great is our Lord, and great is His power, and of His wisdom there is no number. At once the blessed man, clothed in sacred vestments, the Mass begun, the solemn Kyrie eleison, with voice raised on high, and receives it: pronounced. For now he had finished the Lessons and Canticles, or whatever it is of the customary Office, up to the kindling of the light, in expectation of the new lamp: and thus, Glory to God in the highest, intoning with tears and jubilation of heart, he struck joy into the Christians, fear and admiration into the Pagans. They stood around the altar everywhere raging and gnashing: but so great was the reverence of the man, so great the protection of Christ the Lord toward the man, that all, marveling at his sanctity and religion, revered him, and deemed him worthy of every honor, and devoutly celebrates Easter, even they themselves who were hostile. That night our Father Grace-of-God passed sleepless, adoring the rising Lord, and with Mary Magdalen in the garden of the mind, where there grew green through him the plants of virtues, desiring to see Jesus the gardener: that He might call him by his own name, and teach him to recognize Him as Master and Lord; that, made a witness of His true resurrection, in the voice of faith he might announce to the Brothers, The Lord is risen. Morning being come, the customary Canticles completed, he celebrated Mass festively about the third hour; and the faithful peoples having communicated with joy, returning home, he satisfied the celebrity of the day: and all day speaking more familiarly with the Patriarch, he passed the day in jubilation of heart and voice of exultation, always longing to revisit the place of the Lord's Sepulchre; recalling and marveling at the napkin of the Lord's head, not placed with the linen cloths, but separately wrapped together in one place.

[57] The remaining feast days being celebrated in joy and exultation of mind, and from the Lord's sepulchre he brings back a stone cast by the Saracens. the most gentle man determined to think of his return. Nor did he return empty of a gift, because the ark of his heart was filled with good devotion. But what was that gift? The Pagans, running about through the more fortified parts of the temple in that very week before Easter, cast stones at the people celebrating the Sacred things. By chance a stone coming fell within the sepulchre: which the man of the Lord took to himself as a great gift, and during all those days, on which the passion or resurrection of Jesus is celebrated, lying within the sepulchre, he dedicated it to the Lord with vigils and prayers. This, about to withdraw, he took up with great devotion; and the holy place being kissed, as if he carried the whole with him, among the sacred things he laid it up; and bidding farewell to the Patriarch, having wished him prosperity, he resolved to depart. The other groaned at the voice of the beloved bidding farewell, and bringing forth most precious Relics of the wood of the Lord, and likewise one purse woven with gold, very large, stuffed with Relics of the Saints, offered it to the venerable old man, with thanksgiving, saying, Receive, O beloved of the Lord; a gift of good will and devotion, that it may be a pledge of mutual love; After the feasts, when he had bidden farewell to the Patriarch, a gift which may never be consumed, always exist, cling, live with the friend, which may awaken the fading memory; pleasant, which may come to meet the mind, and never slip from memory. May the Lord grant, these and all the Saints interceding, that again we may see each other in the heavenly things, where is the end of labors, and the remuneration of eternal rewards; where never shall we be separated from one another, rejoicing, and tasting how sweet and pleasant it is for brethren to dwell together in one. They were therefore separated from one another weeping, to whom, if it had been permitted, it would have pleased to live together and die together.

[58] Father Richard Grace-of-God walks on the public highway, laden with a noble and most sweet burden, committing himself and those accompanying him to the God of all, with heart humble and contrite. he returns with the Relics given to him by him, There hung from his neck the relics of the Saints, that he might have before his eyes a ready specimen of sanctity, lest the memory of those be wanting to his heart, of whom in the delightful burden he carried the Relics. But how much in returning he suffered, he himself knows who endured it: He who judges all things, who promised Himself to be the rewarder of labors. You might see the man venerable for ages, while he went, rather often, his neck turned back toward holy Jerusalem, humbling himself, sighing, groaning, betraying the affection of his heart by his eyes, rejoicing that he had seen the holy place of the Sepulchre, grieving that he did not always see it. Hence from affection to give a sermon to the peoples, to show the benefits of Jesus to the eyes, all suddenly out of devotion to groan, to bless God, full of the memory of the Lord's Passion. to be mindful of the divine sweetness, and to be utterly kindled to pursue good things. The passion of the Lord did not fall from his memory, which was almost his whole memory. For what was the whole course of his life, but to wish to suffer for Christ, to die with Him and be buried together, that it might be given to him through Christ to rise again in glory with Him? Therefore he suffered so much, who, that he might suffer, became an exile for the Lord. And indeed justly. For to the wise man the whole world is exile, and to the just man the whole world a home. But he was wise, whom wisdom itself inhabits: he was a just man, because wisdom knows not to inhabit a body subject to sins.

ANNOTATIONS BY D. P.

CHAPTER VII.

Richard's return to Verdun: the devout humiliation of Stephen, Abbot of Lobbes, before him. The acts of S. Simeon at Rouen.

[56] Returning, as before he says Masses amid the casting of stones; Returning at last to those his wrestlers, namely the Saracens, by the same way by which he had come he also returned. Before the walls of the cities celebrating the solemnities of the Masses, nor fearing the accustomed showers of inundating stones. An altogether wondrous and stupendous power, a great mystery, a spectacle to be proclaimed. There stood over the head of the man of God enemies, and directed at him stones so very large, that not only the head, but absolutely the whole man they would have shattered, if they had struck. He remained intrepid, because he was protected by the stone, cut from the mountain without hands. The stones were directed elsewhere; because to the living stone, abiding in the stone which was rejected, which was sent as the corner-stone, they feared to be dashed: against which if they were dashed, they would be broken. The Gentiles were astonished at the miracle, nor were they terrified by the novelty of the miracle, by whose admiration they were made worse, since that very admiration was to them a renewal of sin. in no way harmed by them: There stood far off the Monks and Clerics, as far as a stone is cast, and the pilgrims; he alone entered the propitiatory, who had received the right shoulder in the sacrifice as set apart: because not only was his operation useful, but also singular; who among the wicked, not only did the things that are right, but also surpassed the well-working subjects, as in the honor of his order, so in the virtue of his morals: who with the shoulder had also received the little breast in the eating; because not only with the breast did he think right things, but also invited his beholders to lofty things by the shoulder of work. But why do we delay him as he returns?

[60] Let us render the Father to the sons, that they may rejoice in one another; he receives Simeon at Antioch: and for the weariness of absence, which they endured, let they themselves be a consolation to themselves. But let us not pass over Antioch, made famous by Simeon's presence; for there the father found a most loving son, there the son received a most dear father: there companions a companion, brother a brother, comrades recognized a comrade. For neither could he, many perils opposing, accomplish what he had decreed; especially since he knew by divine revelation, that on that journey he would suffer many adverse things. Both therefore being delighted with the presence of the equal companion, and again separated from him at Belgrade, they chose together to return to Verdun, that what remained of time they might fulfill together in the exercise of spiritual philosophy. But coming to the city of Belgrade, which is on the borders of the Bulgarians and Hungarians, by the most unhappy Prince of the city he was forbidden to cross with them; and so mourning and grieving the lord Simeon was separated from the father and brothers, mourning and grieving, [who] through many perils went to Rouen, to fulfill obedience; but Father Richard Grace-of-God, by long and varied labor of the journey, was restored to the borders of Belgic Gaul.

[61] At once a swarm of sons met the father from afar, rejoicing and gladdening at his desirable arrival. he arrives at Verdun: But when the more celebrated report spread abroad that he was coming; there was made a concourse to him of noble and ignoble, rich, middling, poor; and wherever he came, the meeting of those rejoicing and running together was not wanting. With so great a frequency, with so great a joy of the Pontiffs and Palatine Nobles, and also of the Clergy and people, with long delay, the space of time being protracted, he is led up to Verdun. Where, when it was announced that he was present, with all their gates they rush to meet him, the whole city goes forth to meet him. The old with the young, mothers with infants, the weaker age itself rushes forth to meet so great a man, none remains at home. there is a meeting of all: Of the Clerics, the Monks, and also of the Nuns, the holy Order dedicated to the Lord, goes forth to meet the Father, with crosses and candles, and with various apparatus of ecclesiastical dignity, awaiting the one coming, and scarcely bearing his delaying, because to the longing mind nothing was hastened enough. But when he came, and it was permitted to see him coming, the cry of the people is raised, tears flow full of joy. It was not enough for anyone to have seen him once, unless it were given again and again to see him. He descended therefore, and being received he was led to the monastery with a song in jubilation, all applauding and saying, Blessed be the Lord, who alone does wonders.

[62] and by the Brothers, especially rejoicing, That day full of joys the devotion of the Brothers held solemn, because it is also a just cause of gladness to see a friend glad; and if a friend, what a father? It must be done by the good, that the good will be not hidden, but opened that it may shine. Let words cease, if one is affected as he ought, the conscience will stand out in the countenance. But nothing is more pleasing than public friendship, no punishment heavier than public hatred. For he has lost the understanding of the best and sweetest thing, who is marked by the eyes of all, and judges himself to be marked; who lacks the keenness of eyes, who has lost the sense of benefits, whose ears disease has stopped up. But the multitude of those sinning takes away shame, and the common curse ceases to be in the place of reproach. the Abbot led back into the monastery. But on the contrary, he who is loved by all, enjoys an equal and perpetual pleasure. The arrival therefore of our Father was a common benefit, because a common joy, because even when he was absent, he was loved by all. For placed in the first part of the mind among all, he always came to memory, never so set aside or cast off, that he should turn into oblivion: but whatever frequent thought exercises and renews, is never withdrawn from memory, which loses nothing, except that to which it has not often looked back. The Jerusalem Relics therefore, or those sought from anywhere, with which laden he had arrived, in the Sanctuary Father Richard deposited: and thus a reading being premised, the Brothers received and kissed, he repaid their benefits in turn; rejoicing with those rejoicing, and giving thanks that, fortified by their prayers, he had run through the labors of the ways secure, willingly endured them, which is most pleasing for anyone to enumerate when he has escaped.

[63] After therefore satisfaction was made to love, and the prosperous things repeated on both sides; to all he repays new and greater solaces. because in the relating of such adverse things, if there are any, the morrow is reserved; they came to the refreshment of the wearied body: which was procured both abundantly, yet so that it sufficed for honesty. Thence the venerable Father is girded for repaying the benefits in turn, paying the first installment of them, indicating with outpoured affections that they had gratefully come to him, and everywhere testifying this. For he began, as if nothing had been done, to add benefits to benefits, to search out the needs of individuals, and to relieve them with help: so that all might recognize that a father had come to them, and that to the fullness of their joy nothing was wanting. O man worthy of every proclamation of praise! who even went around the beds of the boys himself, that he might see if anything were to be added, if anything to be renewed, if anything to be improved; that even through this his paternal mind might be recognized, and due piety bestowed on all. He strove in all things to cut away vices, to correct morals, that he might be able to insert the plants of virtues.

[64] Nor should it be passed over in silence, what was done concerning Stephen, whom we said was set over the convent of S. Lawrence. Meanwhile Stephen, who in his stead, whom he believed dead, For when that same common Father of ours was on the Jerusalem expedition, and had delayed for almost a whole year, and report had been that he was dead; Durannus, Bishop of Liège a, who had succeeded Wolbodo, Stephen being summoned to him, that he should preside over the office in the Abbot's place, admonished, and admonishing requested. To whom when the man of simple genius pretended the obedience of his spiritual Father, without whose permission and will it was lawful for no one to presume anything; he answered, that he had recognized the will of Father Richard at his departure, that he had chosen to set him over the place: whose death, because he had now heard by report spreading abroad, had suffered himself to be ordained Abbot at Lobbes, he had decided as was fitting to fulfill the will. Why should I delay over many things? The man was persuaded, and less cautious for himself, he undertook the prelacy of the place, consecrated to the office of Abbot. Not long after the man of God returned, and hearing what had been done, over the Brother's error he grieved. He too, when he heard that the Father was present, did not dare to meet him as he came; but he thought to forestall his face in confession, and taking companions came to the festival of S. Vitonus. But when he came, alone without companions he entered the cloister, made prayers, sat in the cloister: and as one who had never been ordained, he abdicated the prelacy. Presented to the Father's sight he made satisfaction, he made known how he had been induced to consent: yet always he confessed that he had erred, as a suppliant comes to Verdun, and abdicates himself: that he had offended. There were also present the companions, among whom was an Archdeacon sent by the Bishop, asking the most pious Father that he would give the error a place of pardon, and that what had been done he would, for love of him, allow to be ratified and stable. But the most gentle man, having spoken a few things with counsel; To acquiesce, he says, in the petition of the Lord Bishop, is honorable; and to correct with public satisfaction a Brother who has publicly sinned, is good. Having said these things, he ordered the Brother to sit meanwhile last in the college of the Brothers, until he should treat in the Chapter of those things which the Bishop commanded, and by general counsel should dispose what was to be done. The Brother withdrew from the sight of the Father, and with so great virtue of patience obeyed the command of the one commanding, and showed himself such in obeying, that he who saw it would marvel.

[65] It was the Vigil of the festival of S. Vitonus, to which from everywhere there had flowed together in rivalry noble and notable men, and the promiscuous crowd; and in the presence of Bishops, Abbots, then, recognized as Abbot, Monks, Clerics, noble and ignoble, last of all sat Stephen, with good patience, and his countenance was not changed into diverse things: wherefore, to beseech Father Richard for his restitution, his humility rendered all who were present unanimous. On the morrow before all professing the fault of his error, he obtained remission, brought back grace; and from the last was promoted to a higher state, with the grace of his Father set over the custody of the Lord's flock, and now at the Masses, as befits an Abbot, was honored, but not received by the Bishop of Liège, he who was not injured by that correction. But the Archdeacon of Liège, because the will of his Lord, as he wished, was not executed in all things, returning to him, not however with Abbot Stephen, became a false witness; who is proven to have related the matter done, not as it was done, nor with the mind with which it was done. Who, restraining or bridling by no force of mind the appetites of his mind bursting forth, took away the Abbacy of Lobbes from the blessed Father for these things, which otherwise than he commanded he had done; and an Abbot b against right and divine law, whom he wished, he substituted. But the Lord Stephen, having stayed some days at Verdun, both was improved by the correction, and as long as he lived loved the Father and the Brothers with inmost love, gave an example of humble patience. and taught his sons to serve God in the fear of God, and was to all an exemplar of religion and discipline.

[66] Therefore turning back the joint to B. Simeon, what he did with Richard, Prince of Normandy, as is contained in the archive of Rouen, S. Simeon, kindly received at Rouen, although the little book of his life is silent on this, let us explain in few words. Coming therefore to this man with his companions, he was commended to a certain most noble man, Gozelin by name, who gladly received them in hospitality, and kindly after their labor refreshed them. But the most clement Prince Richard, overflowing in charity, copious in mercy, moved by the labor of the servant of God's so long journey, having compassion on the need of the servants of God from Mount Sinai, bestowed on them very many riches, which the venerable Simeon, through the Brothers who had come with him, to the Brothers sent; and he himself with the aforesaid Gozelin, content with only one servant Stephen by name, a man equally holy, stayed for two years; at whose exhortation that same most noble man built a monastery of the holy Trinity, on a neighboring mountain c of the city of Rouen. In that place the most gentle man the Lord Simeon deposited the relics of S. Catharine, which he carried with him; there he founds a church of S. Catharine; rejoicing that it was preordained by divine disposition, namely that the Western people should rejoice in so great a suffrage, while it should deserve to be frequently relieved by her antidote. This moreover is the S. Catharine, who, by Maxentius Caesar at Alexandria crowned with martyrdom, by Angels borne to Mount Sinai, and placed in a dwelling prepared by Angelic hands, which indeed in the manner of a little tower extended on high, with only one opening a ladder being set offers entrance, and by the oil which flows forth from her body, heals all the infirm.

[67] Furthermore at the roots of that same mountain, there stands an oratory of that holy Virgin herself, in which a great throng of Monks, day and night singing praises to God, renders devout service to the blessed Martyr. and in it places her Relics brought from Sinai: These have a custom on the Lord's day to ascend the brow of the mountain, and Masses being there celebrated, always to leave two or three Brothers there for the watch of the sacred body, to whom other Brothers in turn through the weeks succeed; and the sacred oil, which from him does not cease to flow, a glass vessel being placed beneath, to be reserved for the uses of the weak, with the highest veneration they receive; with which not only Christians, but even Pagans, which is wondrous to say, anointed, bring back to themselves the help of medicine. Among whom when B. Simeon was discharging the office of his week, with that saving liquor of oil, he deserved to receive three very minute bones, dripping from the sarcophagus: which diligently collected, and in a glass shell with the oil itself hidden away, he preserved with him, to profit many; and them afterward, as we said, he conferred on the aforesaid church of the holy Trinity at Rouen, more precious than gold and silver. There is still contained in that same convent that glass vessel with the relics, that is three smaller joints of the joints; which vessel, on account of the inundation of the holy oil d, each week is emptied, and given to those asking for relics of the holy body. But the blessed Simeon, staying with the aforesaid Gozelin for two years, thence he came to Verdun. thought at last to visit his most dear Father Richard the Abbot and his companions; and so bidding farewell to all he came to Verdun, and with that same Father for very many days stayed: and frequently injured, like a most meek lamb he endured all things, and showed himself to all a mirror of all sanctity.

ANNOTATIONS BY D. P.

CHAPTER VIII.

A remedy brought to famine and plague, a five-year anchoresis, peace preached not without prodigies.

[68] In the dreadful famine of the year 1033 Therefore a in the year from the incarnation of our Lord Jesus Christ 1030 there followed in the whole world a famine, which began so to grow strong, that no one had seen such a one before: for the elements began among themselves to fight, so that in three years on account of the excessive rain no furrows useful for the seeds were found. Then in very many places the price of a modius was 60 solidi, elsewhere a sextarius 15. Then also human flesh was devoured by men, so that it was brought into the market b of Tournus, as if to be sold: which he who brought it being caught, was burned with fire: but the flesh given to the ground, and by another by night dug up and eaten: who being caught, was himself also burned. Then near the church of S. John, situated in Chastenay near the city c of Mâcon, (where also certain ones were caught eating human flesh) a certain man had set up for himself a hut, who, when on a certain night he had received a wanderer in hospitality, being caught by him feeding on food of this kind, when the one received, fearing for himself, had entrusted himself to the help of flight, the matter being made known in the city, scouts being sent he was found with 48 heads of the slaughtered, whose flesh he had devoured: and this man being caught, was given to the fire. So great was the anxiety of famine in those parts, that certain ones ate white earth, similar to clay dug up, mixed with flour or d bran, bread being made from it. It was wretched and to be grieved, to see faces withering with fasting, these falling to the ground with no solace of food assisting them: to behold these dying, others while they performed their funeral, alike dying together, and falling down upon them; and from there a pestilence born, many in number lying unburied, because there was none to bury. There followed also another plague, because from the corpses of the dead, on account of the excessive multitude lacking burial, the wolves being fed, began to take prey from men. Then charnel-pits were made by those fearing God, into which the son a father, brother a brother, and the mother a son, while she beheld them failing, dragged; and sometimes he himself, while he despaired of life, was added on top, so that it was a most pleasing office of funeral, if one still breathing were cast there by anyone. Wherefore in the expenses of the needy, the ornaments of the churches were sold, and the treasures distributed. For gold, as the moral Doctor Ambrose says, the Church has, not that it may keep it, but that it may pay it out. But who at that time would store up, when of things stored, if the famine at least had lasted five years, there would be none who would enjoy them? But neither were all relieved, because to the will the ability did not give support.

[69] Labor is spent that at least the farmers be preserved for the future, In this tempest therefore the Prelates of the Gallican cities, taking counsel by which so great a mass of evil might be relieved, at last devised this, that since, all alimentary things now wholly failing, it could not help all, lest the land, deprived of an inhabitant, be reduced to solitude, some who were established to be more vigorous, a number being given according to ability, with daily food of whatever kind they should sustain: not that from others the solaces which they could be withdrawn, but that these sustained they might reserve as cultivators of the land, and to others the bowels of mercy be not denied. May God grant them to find mercy, who in so great straits bestowed mercy on those suffering need; and may He spare them, who, when they could, did not consult the will of the indigent as they ought and could have. Amid these straits the venerable Abbot Richard, pricked in mind, when he had conferred all that he had on the poor; did not spare the treasures of the Church, nay, the things that were more precious in them, in ornaments and cloaks, he sold to the Church of Rheims, and distributed their price to the poor; and Richard for that end pawns the Abbacy of S. Amantius. retaining also for himself a certain number of those to whom he imparted daily sustenance that they might be able to live; sending besides these letters and messengers, and by himself also admonishing Kings and Princes, and the Pontiffs too to whom he was joined in familiarity, that the treasures which moth and rust destroy, through the hands of the poor they should put into the heavenly palaces, and the bellies of the needy should constitute for themselves treasuries of eternity. He received also no small money from the Count of Rouergue, the Abbacy of S. Amantius e being granted in place of a pledge, which was of the right of the Church of S. Peter, which he wholly distributed to the poor. But the Count, the money being given, both usurped the Abbacy for himself with the revenues and lands, and (as the inhabitants of the city of Rodez assert) before the money had been received from the lands of that same Abbacy, he himself was prevented by death, and so the Abbacy was retained by his successors; although by the inhabitants not the whole Abbacy of S. Amantius, which is very wide and of enormous possession, is said to be of the right of the Church of Verdun; but a certain part, namely the Abbacy of S. Marius of Utra…bra, as the moderns testify even now.

[70] Nor should the memorable deed of William Above-the-Rule be passed over in silence. When from the convent of Fruttuaria f, So once William, Abbot of Dijon, finding much stored up, which was of the right of the Church of Dijon, he had returned, and at Dijon, as was fitting, received in the Chapter, inquired how the Brothers fared, whether necessaries were not wanting; when he heard that all were full, and that there was no place of want, which could not be blocked with a slight barrier; he asks about the alms; and learned that, although the customary was given, yet the poor were not supported according as they could and had. Kindled therefore with that zeal which ate up the flesh of the Saints, their hardness being rebuked, stirred from his seat with a good indignation of an angered mind he rose; and the Antiphon of the Mandatum g, Where is charity? being intoned, not proceeding further, but always repeating this its beginning, the vessels being broken open with indignation, he gave out all, he came to the cellar; and seizing whatever missile, which to the hands of Phinees came, since in his mouth and mind there always turned, Where is charity? the vessels, in which grain, barley, and wine were kept, he burst open; and the poor being summoned, filled their little vessels, always bringing forth that with heart and mouth, Where is charity? and attesting it by the exhibition of work. Whose indignation of mind they could scarcely at some point mitigate, that what had been gathered might be expended: when, Where is charity? was always repeated, and they themselves made thick, fattened, enlarged, were reproached. Nor was there a ceasing before, until all that stored-up was given to the poor; and he himself returning to Italy, when for two years he had awaited his departure from the world, and holily dies in 1031 at Fécamp, at last compelled to return, passing before Dijon, went around the places committed to him. Thence he betook himself to Fécamp, where, with the year of the Lord's incarnation h 1031 imminent, Indiction XIV, he died, on the Kalends of January, at whose sepulchre a little boy i ten years old was healed of a very great sickness. In this year Chono, who is also Conrad, came into France.

[71] Therefore in the year from the Passion of the Lord the thousandth, but from the Incarnation 1033, the placid serenity began to show the sweetness of the Creator to the land, and to portend an abundance of crops. which he had recently begun to govern, Then through Aquitaine, and the Arelate, and Lyonnese provinces, and through all Burgundy Councils were instituted and peace established. It was also decreed, to abstain on the VI weekday from wine, and on the VII from flesh, unless grave infirmity intervened, and then III k poor should be refreshed. In that year too there was so great a plenty of grain, wine, and the other crops, as much as in the following five years one could not hope for. by Richard II, But the human stock, unmindful of the benefits of God, like a dog returned to its vomit, kicked back, and was turned to malice. There presided at that time over the County of Normandy Richard the younger, son of the first Richard, who in the convent of Fécamp, in which his father had instituted Clerics, the Clerics being cast off introduced Monks, under the rule of William the Abbot, on whom also for daily use, in ornaments and lands, estates and revenues, he bestowed so much, that he seemed to have satisfied their cupidity. For he was generous in alms, overflowing in charity, a lover of churches, a refresher of the poor, an especial venerator of God's servants, in whose hand the alms sweated, until one was found to whom it might be divided. In his time Normandy flourished with religious men, who flowed together to him from everywhere, like bees to their hives. Among whom this blessed man he cultivated with more inclined reverence; so much that he loved him with special love, and rejoiced to obey his precepts, and acquiesce in his counsels.

[72] There died also Richard II, Duke of the Normans, in the year of the Lord's Incarnation 1036; and there succeeded Richard III, and in the same l year he died. After whom Robert, having obtained the County of Normandy, held this thrice-blessed Richard, of whom is our discourse, among the first, and by his counsel the affairs of the kingdom of Normandy were treated. Then there arose a certain Breton, by name Ermenold; a man of perverse mind, detestable repute, who had dedicated his whole life to the devil, [to whom too, Richard III being dead, Robert succeeding, much uses Richard the Abbot:] as afterward by most approved experiences it was found out. This man at all hours and moments spoke with the devil, and whatever he was to do, was disposed by his foggy address. This man, through the undertaken counsels of iniquity nourished to full iniquity, and truly made a member of him who is the kindling of malice and of discord and of all wickedness, before the aforesaid Prince accused all the Nobles of the whole kingdom, as though they had meditated his overthrow and slaying; and so disturbed the state of the whole land, that truly it was recognized that this was the work of the devil, his artifice, his contrivance. The Prince is inflamed against the Nobles, dissensions arise, quarrels are stirred up, and in one intestine war all Normandy rages.

[73] This discord increasing, father Richard is compelled to approach the County, and the Lord Ermenfrid m being joined to him he came to Rouen; and peace being restored between the Princes, and at his urging he abdicates the disturber of the public peace: the aforesaid Ermenold somewhat gentler, because before the sight of the servants of God all diabolical cunning was made void, convicted and corrected he led with him to Verdun, clothed him in monastic vestments, and the man entangled in the snares of the devil he taught to spurn the things that are the demon's. But in a body subject to sins wisdom refuses to dwell. He simulated for a time himself a philosopher, that they might believe him who did not know him a theosophist. But wisdom knows nothing as a friend of feigned peace: wherefore all his cunning and wickedness was soon known, nor could that deadly madness, enemy of peace, lie hidden among the Saints. The enemy man goes forth from a place not his own, returns to his own, uses a most shameless art, and again by the perversity of his malignity Normandy is corrupted. who, feignedly made a Monk at Verdun, He is cast forth from the hiding-places, where he believed himself stronger and more able: and because by the cunning of the devil he was to be led into death, it is foretold to him by the blessed man, nor is he frustrated of his promises. For after he had overcome in single combat several of the Nobles of Normandy, a conspiracy being feigned and imposed, whom convicted the princely severity had deprived of eyes and lands, by a certain forester convicted, overcome, and killed, he made an end of his life and of his crimes. In which deed it is pleasing to behold the sweetness and piety of the just man, he returns to the vomit, and dies as Richard had foretold who, when he saw the man truly a workshop of the devil convicted, the devil hurling him down, taught him to flee to the bosom of mercy; and the incorrigible deed, lest he should longer rage in vices, to the example of all the lost he announced that he would perish more quickly, that the punishment after the death of the body might be so much lighter for him, the swifter the vengeance after the death of the soul should come upon the sinner … n.

[74] But the man of God dwelt, first o in a place, 5 miles distant from Remiremont p, which is called … content with only one companion, He himself, withdrawing into the Vosges, to whom however on the contrary the lord with Martin served. Where with how great maceration of the body he wore himself down, with how great contrition of mind he relieved his soul, the sole arbiter of the inner things knows; because he so performed the work of the right hand, that the left did not know it; especially since he daily wept that his sojourn was prolonged, he who wished to be torn from the fellowship of those dwelling in dark Cedar. After these things, to a place which is called Rombach q, withdrawing, there he established a dwelling for himself: and when there he wished longer to lie hidden, he could not. They began to flow thither too, because a like ardor of the anchoretic life had grown, and to give themselves to his discipleship; for whom he himself also instituted a norm of living, according to the custom instituted by the holy Fathers. And when now the five years of dedicated penance were fulfilled, the devotion of holy desire was not diminished, he exercises himself in a five-year anchoresis, but daily was increased with more inclined zeal, because in that very exercise of his he was delighted, who was fed by love. For he had inclined the neck of his mind to the testimonies of the Lord, in gait humble, in advance lofty, in his course most illustrious; and because he embraced true philosophy, he was stirred up, kindled, and burned; for "Thy word is exceedingly fiery, O Lord, and Thy servant has loved it." He was recalled by the Bishop and the Brothers, bearing his absence with difficulty, and that was very often urged upon him; Return, return, O Shunamite; return, return, that we may behold thee: but by him by words, by letters, by the very act of return it was denied. I myself saw certain letters sent to one another, and read them as a little boy: in which his constancy in the responses, when the word of response was opposed to him, scarcely to be recalled from it: as we said, thus at the end of one letter, the intention of the Brothers repressed: If, they say, you wish to oppose word with words, words will not be wanting to those laboring for the word.

[75] With William the Norman he has authority and weight. In the year from the incarnation of the Lord 1035, Robert, Count of the Normans, went to Jerusalem, carrying infinite money with him, which he wholly distributed to the poor, and in returning at Nicaea r died. To whom succeeded s William in his boyish age. This man too with so great love cultivated this venerable man, of whom is the discourse, that by his counsels in that tempest he disposed the Palatine governance; and although him, summoned to himself with difficulty, he honored with every kind of devotion and sweetness of insistence; so much that the Church of Rouen, with the Prelate of that See and the Clergy, Rambert, Bishop of Verdun, being dead, rejoiced to be adorned by his doctrine, as from the faces of many things even now it can be conjectured, even from the common Book ordered according to the modes of his institutions, fastened behind the great altar with a chain. Rambert, Bishop of Verdun, going to Jerusalem, died at the town of Belgrade, in the year of the Lord's incarnation 1038, in the year XIV of his Pontificate; he takes care that Richard be substituted. and afterward, in the time of Richard his successor, brought back by the Clerics Berner and Bernard, was buried at Verdun in the monastery. But Henry the third after the death of Rambert, in the first year of his reign granted to the man of God Richard the Episcopate of Verdun: but the most gentle man refused this; and caused Richard, his godson in baptism, son of Count Hildrad, to be enthroned.

[76] In the year from the Incarnation of the Lord 1041, the Truce-of-God t was first established and confirmed, and that peace itself called the Truce-of-God: which not only by human aids, [he heals many from the sacred fire, and from plague, sent on account of the rejected peace,] but also by divine terrors was confirmed. Which when the nation of Neustria had been unwilling to receive, the man of God Richard preaching; and admonishing that they should receive it, because it was the will of the Lord, and from God not from man this decree had proceeded; by divine judgment fire began to rage against them, which tormented them: and in that year almost the whole world suffered want, for the scarcity of wine and wheat. There followed immediately a very great mortality of men, in the year from the incarnation of the Lord 1042: but many of those who were tormented by the fire, coming to the man of God, were cured by his merits and prayers by the healing power of God. There still survives the Lord Bishop of Autun u, a man advanced in length of life, who is also wont to relate; that when by S. Odilo and the others that peace itself, instituted by divine revelations, called the Truce-of-God, and received by the Austrasians had been, and the will of all in this was one, that everywhere it should be kept; this business was imposed by all on the vigor of this our father Grace-of-God, that by his zeal and industry that same peace should be kept in Neustria: because they were certain of him, that so great was his grace toward all, and of all toward him, that whatever he taught to be kept, would be kept by all; whatever he showed to be avoided, all would avoid that. which he preached, and at last persuaded. Wherefore the venerable Father took pains, that so great a good might be gratefully received by all; but the perverse will of certain ones, and untamed mind, spurned this as unheard-of, as though they were unwilling to violate the paternal institutes, and to receive new and unheard-of things. Whence there also followed the divine vengeance, namely fire raging from the Lord against the rebellious and contumacious, by which they were tormented, who feared not to resist the man of God and to despise his commands. You might see the monastery of the excellent Father filled with throngs of the burning, whom he himself with the Relics of the Saints, sprinkled with blessed water and washed with wine; and with dust, which from the rock of the Lord's Sepulchre was scraped, sprinkled with that same wine, and given to the wretched to drink, peace being confirmed and sworn, restored to their former health. But for the innumerable throngs of the infirm flowing together a vessel for drinking was prepared for him; so that if the sick should arrive, the drink of health might not be wanting, lest they be disappointed if they came at an unsuitable hour; nor then should there be need of recurring to the washing of the Relics, which after the completion of the Mass it was the custom to fulfill.

ANNOTATIONS BY D. P.

p Romarici-mons, commonly Remiremont, in the Vosges on the Moselle, is distant from Verdun about 23 leagues.

q If he understands S. Martin of Tours, who himself served his servant; I have not yet been able to find that in the Acts of that Saint.

r On the VI Nones of July, says William of Jumièges.

s William, surnamed the Bastard, inasmuch as he was born of Herleva (some call her Arlotta), a girl of plebeian blood: for Robert otherwise died celibate, having repudiated the daughter of Canute the Dane whom he had had. The same is also called the Conqueror, on account of the kingdom of England acquired, and left to his posterity.

t Concerning the Truce-of-God, see Du Cange treating most copiously and most learnedly in his Glossary, through five whole columns; and how then a universal peace was published, to be kept under excommunication, afterward beginning to be restricted to certain days of the week and certain feasts, when it was enjoined by the Bishops. He also rightly judges that the word is Germanic: for to the Germans "Trewe," to the Belgians "Trauwe," is faith, or a sworn pact concerning that which is here said to be published; see Glaber book 4, chap. 5, whence Hugh here borrows his material.

u Hagano, Bishop of Autun or Augustodunum, from the year 1055 to 1098, beyond which only to four years this Author extends the labor of writing.

CHAPTER IX.

His death foreknown and piously met, his funeral cared for, honor bestowed on his tomb; his sanctity manifested by an Angel; a great opinion of the same among all.

[77] In the year therefore from the incarnation of the Lord 1045, Henry took a wife, by name Agnes, He refuses to come to the nuptials of the Emperor, daughter of William of Poitiers, at Besançon, where there were present XXVIII Bishops: for although he was otherwise good, and all thirsted for his dominion, yet the incontinence of the flesh he could not bridle. Father Richard at that time the monastery was unwilling to leave, from which for no pressing causes did he suffer himself to be torn, because he knew and had foretold to his sons that the dissolution of his body was imminent. For indeed in the previous years, when that plague, of which at present we have made mention, devastated the people, when the people was wasting away, [because on account of the body of S. Vitonus carried out of the monastery, the cause of the plague being placated,] and the city of Verdun was nearly being reduced to a desert, the common danger it was decided to be removed by common prayer. The misery of which necessity urging, by common vow it was deliberated that the patronage of B. Vitonus was to be implored, by whose merits they trusted they would without doubt obtain a remedy of life. It also seemed to Bishop Richard, that the most holy body of that Confessor ought to be exposed from the bier, that, carried in a solemn procession, it might be presented to the sight of all, that the people, supported by his patronage, while it saw the Saint's coffin, might more earnestly seek his help, which it knew would not be wanting to it. he had learned that he himself and the Bishop would die in that year; Our most reverend Father contradicting, the Prelate determined that what he had deliberated should be fulfilled on the morrow: he opposing and saying that the misery of the people was indeed to be relieved, but that it would not turn out prosperously for the Bishop, who had dared to disturb the honorable body of the Saint. That night the Father passed sleepless, before the altar devoting himself to holy prayers with tears. On the morrow the Bishop came, the whole Clergy and the people; and with much fear and reverence the Relics of the holy Pontiff, precious upon refined gold, he exposes. When this was done, the Father approached the Pontiff: Thou hast fulfilled, he said, what thou wishedst, but know that thou wilt not see the fifth year from now in the world. To me too who consented, before the fifth year likewise will be the term of life, thou after a little following. He had said, and the outcome of the matter proved the saying. For the fourth year not yet completed, the Father began to be deprived of bodily strength, and the Brothers being called together he indicated that the day of his dissolution was imminent.

[78] Soon therefore over the Abbacy of S. Peter of Châlons a he set Odilard the Abbot, over Beaulieu b he chose Father Richard, over the Convent of S. Hubert c Theoderic, over S. Urbanus d Stephen, men in every contemplation most approved, in keeping the purpose of Religion most illustrious: for these Abbacies he himself ruled by himself. Unburdened therefore of all, he judged to retain for himself only that one, he sets up Abbots in his stead, to which he had been given as Pastor, in which also he had determined to be buried. And now in the commands of the Lord assiduous rather than frequent, on a certain day, when he had seen one of the Brothers of the monastery, whose name was Moissac, gravely burning with fevers, so that his spirit seemed as it were to be cut off, he held his hand, and that he should give the signal for announcing the hour of the work of God, he frees a Monk from fever by a touch, made sound and unharmed, he commanded. He at the voice of the one commanding made sound, obeyed the Father's command, and so was free from all trouble of sickness. And so, he who abounded in such great virtues, the day of his calling imminent, lay down with fevers, and was exercised by that last sickness. When this sounded through the city, the Bishop came, and a company of Monks, Clerics, and Nuns; and by a solemn visitation they showed toward the Father the devotion of pious affection. Nor did the Bishop return to his house, he himself sick at the last is visited by the Bishop and others everywhere. but rather, adhering to him with daily watches, neither by day nor by night did he suffer himself to be torn from him. There came also the Bishops of the neighboring cities, Abbots, and all the Magnates, to visit him, and to commend themselves to him; to whom it seemed, that at his death the whole earth would be moved and disturbed. There watched day and night before his house a throng of the Sons, and of the other faithful: some to the Father hastening to better things wished to bid farewell, and to commend themselves, others sought health of body, that at least they might deserve the water of the washing of his hands, with which anointed they might be refreshed.

[79] When therefore he felt the hour of his calling imminent, and fortified with the Sacraments, he ordered the Sons whom he had acquired for Christ to assemble; and anointed by the Bishop with holy Oil, Confession given, fed with the heavenly Viaticum, he was laid on a little bed, and lay in ashes and haircloth, so that the altar of S. Nicholas always appeared to his sight. Then speaking with the Brothers, repeating the accustomed lessons of salvation, he admonished them to serve and cling to God, and asked with most pious devotion that they should be mindful of him; all in common weeping, and redoubling their desolation; when he himself wholly restrained his tears, the Jerusalem Relics, placed before him, consoled their grief, and promised the protection of Christ the Lord would be at hand. After these things the Relics, which the Jerusalem Patriarch had given him, he ordered to be brought to him: and these being saluted and kissed with much reverence, those which he had been accustomed to carry on his neck he laid out, and ordered to be set reverently before him. Then imploring the common patronage of the Saints, with hand raised he blessed the Brothers and all who were present, and asked to be blessed for himself. And thus license being given to the Sons to go out, he himself, with eyes and hands stretched forth to heaven, attended to Him. There were read before him the Passions of the Lord, and also lessons from the fourth Book of the Dialogues f: and his happy soul clung to Him alone, little by little he draws them to his breast; to whom he had committed his whole self. But when the body began now from the lower part to die, seizing the Relics of the Saints he sat up in the little bed; and placing them at his feet, and as the vital warmth failed, little by little drawing them up, at last he set them at his breast; and the Relics there having reclined, he laid down. O the admirable devotion of the man! O his sanctity in all things, to be proclaimed! When therefore he had reclined his head, he set his hands upon the Relics, and thus until he should render his spirit to the Creator, with his eyes lifted to God he remained.

[80] and he dies on 14 June, There were present there the Bishop, and Religious men, whom the love and benefits of the pious Father had bound, who fortified his departure with continual prayers and psalmody: who scarcely and rarely, even for an hour, were separated from his presence; lest it should happen that they be absent, when the happy soul should migrate from the body. As therefore the day of the month of June, the 14th, was dawning, which is the XVIII Kalends of July, the third hour imminent, his Sons being present, whom the narrowness of the place could hold, His Body cared for by the Bishop and Abbots, the others standing and singing in the greater church, that holy soul, loosed from the bodily bonds, reached that Eternal, which is One and inseparable Three. The Bishop closed the Father's eyes, and the embalmers of the funeral were Richard, Odilard, Stephen, and Waleran the Abbots. They cared for the most holy body: in sacred vestments after the custom the Bishop clothed him; not in those which he himself wished and commanded (because he had chosen all things cheap) but those which paternal love dictated, and most holy and due devotion. The Relics, which upon his breast he himself had committed, he being clothed in sacred vestments, above his breast were placed.

[81] The most blessed funeral therefore being carried out by the hands of the bearers, when on account of the rush of the people running in and lamenting the church had been barred, before the altar of S. Peter it was placed: where, the Mass being celebrated by the Pontiff, he is exposed in his church, at last the gates of the monastery were opened. And behold an innumerable people of both sexes and order rushed in, with tears and wailing of heart. The church was full of tears, all in common bewailed the pious Father's death, as if they saw the destruction of the fatherland imminent. O how great the mourning of all! how great was the sorrow to the whole city! how pious was the compassion over his death! how great the desolation of all! That whole day was of groans, all of laments. As it grew toward evening, the most blessed body, carried by the Brothers to the principal church of holy Mary, with the due offices of vigils and psalmody that very night by the watchers was honored. On the morrow the Mass solemnly celebrated by the Canons, through the remaining monasteries of the city g it was carried about, and with the Vigils and the solemnities of Masses celebrated with due dutifulness, the next day in the Cathedral at last it was brought back to its own monastery, and to the Sons, grieving and mourning over his death, restored. Came therefore the next day, and behold about the third hour the whole city was gathered to bury him. The Bishop celebrated Mass, and had a sermon to the people about the mutability of this life, whence brought back it is entombed, and how into this valley of weeping we have come; what is the end of the good, and what of the evil; what was the Father's life, how precious his death. Then the Office being celebrated, the solemn Prayers said, to the place of burial they went. And although only to the ministers of the obsequies and bearers of the funeral, with those who performed the offices, it was permitted to enter, the others being retained within the greater church; yet so great was the multitude of attendants, that the windows, by which light was poured into the crypt, for the catching of air, necessity compelled to be removed. The multitude of lights overcame the day, and the smoke of incense and of frankincense had filled the whole church: so great was the devotion of all toward the Father's burial.

[82] The most gentle man's body therefore being buried, the sepulchre was closed, and with the usual cement smeared through the joints. in the same crypt where he had laid S. Madalveus: But he rests in the subterranean crypt, before the altar of the holy Mother of God Mary and of S. John the Evangelist; and over him the great altar of S. Peter was established. In the same crypt, beneath the aforesaid altar of S. Mary, the holy Madalveus rests, by that same our Father transposed thither, and reverently entombed. But the office of burial being performed, when the others had departed, to arranging the bed of the man of God the unanimous devotion of the Sons kindled itself. Four marble columns, by a covering of the sepulchre, with cement made of the same marble, are connected: upon these a very large marble tablet is joined by that same cement; and thus over the covering a little of masonry is built, and solidified with a firm glue of bitumen. in the year 1046; But over the tablet extended on high a linen cloth is placed, and to it a cloak is added on top: so that to all beholding it may plainly be given to understand, that he is of great merit, whose body is thus honored on earth. And deservedly. For what was his zeal on earth, but to love God, and to venerate His Saints, and to adorn the Church of God with fitting beauty? there dies not long after also Bishop Richard Nor is it a wonder if by the sons he is more eagerly honored, whom he knew how to govern according to our discipline, which descends from the Christian law, and leads to God. But this our Father rested in the year from the Incarnation of the Lord 1046, in the year XLII of his rule, with Henry son of Conrad reigning over the lands. But Bishop Richard survived until the month of November, and died on the VIII Ides of November, just as he himself had asked of his Father, when he closed his eyes for him. If, he said, Father, thou goest to God, and the service with which thou hast served Him pleases Him; obtain that I survive thee not one year in this world, because I prefer to die with thee rather than to live. He had said, and was heard, and was added to his fathers. Whose body when his parents had ordered to be buried beside the body of the man of God, by the Canons by force retained, and in the church of holy Mary Major buried h it was. In the same year the Lord Halinard was ordained Archbishop of the Church of Lyons. and Abbot Waleran is ordained, In the same year too the rule of the convent of Verdun Waleran undertook, a man most noble in the world, son of Count Gelduin: who in the war at the castle of Bar wounded in the knee, was lame: but the Episcopate of Verdun Theoderic undertook, son of Count Wezelo.

[83] But of how great honor among the men of that age this our Father Grace-of-God was, Theoderic i Bishop of Basel, a man of much authority and grace, showed in his deed. Who, when in leading the new Bishop to Verdun, sent by the Emperor, he had come, Theoderic, Bishop of Basel, adorns the tomb with a cloak: and it was his devotion to visit the holy man's sepulchre; when before the tomb he had mortified himself with great contrition of tears, recalling the deceased's piety, sobriety, and meekness, with a most precious cloak of saffron color he adorned that very tomb; that by that very affection he might testify that the love which he had shown to the living, to the dead he too did not deny; nay that he was most worthy of more eager cult, whom now the Lord cherished in His own bosom. That place had already then begun to shine with many miracles, those with fevers are cured at it: and into the fever-stricken so great a grace of cures was poured back, that whoever had come laboring with this trouble, when he had slept a little, obtained the suffrage of health, and returned with every burning of illness lulled to sleep. But why do we delay, and do not relate of what merit he was declared to be even by Angelic testimony? For indeed he who saw bore testimony, and of whose life there is no doubt, by his merit testimony is believed.

[84] The Father of blessed memory Rodulf, the third k successor after him in the rule of the Church, Abbot Rodulf anxious about Richard's true sanctity, and as we believe a possessor of hereditary sanctity, now blessed in a happy departure; when he undertook to govern that very place, and heard from those relating many things about him worthy of relation, and saw also the unanimous devotion of all toward his memorial cult; he embraced indeed what he saw and heard generally from all. But he was anxious within himself, whether that man had been of so great sanctity, as was reported; and as it were he sought with solicitous and disposed watches of his thoughts, of what merit before God he was. He too was wont, at the place of his sepulchre, because he had felt there easy results of prayers, very often to pray, and many times to pass the night: when behold one night, after the celebration of the nocturnal synaxis, when there he was rendering to God his accustomed watches, this thought often wearing him and rolling itself upon him, sleep a little while played about. Not yet were the bodily eyes perfectly dissolved into slumber, when the intellectual eyes were opened, and he saw an Angel standing by him, addressing him with a soothing voice and saying: Long has thy thought with morose curiosity detained thee, that thou mightest know of what merit this man, at whose sepulchre thou standest, was; and lest it should longer protract thee to be wearied, I am sent to expedite these things to thee. There are two resting in this crypt, and awaiting the day of the Lord, on which they may be rewarded with a double stole, he learns from the Angel that he is held equal to S. Madalveus in glory. this Abbot Richard, and the Confessor of Christ especial Madalveus; whose festivity you, in its time and day, with devout, as is fitting, offices honor: as one whom God into the number of His Saints, and the lot of the just, took. And this one indeed worthily is turned into the memory of men, who passed to the joy of the just. But this one, at whose sepulchre I stand, is to be venerated on earth with devotion equal to you and not less, whom with an equal lot, and not inferior glory, God decorated and exalted in the heavens. Much is the fame of his sanctity on earth, which yet you know not to the half; because the man illumined by the grace of God studied humility and lowliness; nor did he prefer to reveal his acts, but to conceal them. But know, that a great Patron and most dear to God you have sent before you, and the things which are said of him are true, although greater things could be said. May the devotion of his Sons toward his memory please thee: and the things which I, sent by God, report to thee, this very day to all in common proclaim; that they may rejoice over the happy outcome of the Father, whom they have as suffrager and devout intercessor in the heavens. Thou therefore, these things being recognized about the blessed man, and that he is rightly to be cultivated by the Monks as a Patron, the way which thou hast begun do not desert; to the mortification of the flesh, humility, lowliness, and chastity be watchful, on the gaining of souls bestow labor, that with this and other things thou mayest be endowed with the beatitude of eternal joyfulness.

[85] The man of graces had been astonished at the vision and Angelic address; and when he saw him, for these and other benefits of his piety, conferred on human fragility, saying praises to God, these things he joyfully announces. and prepared himself for the same; with his whole body, as he slept, he rose up; and waking, the thanks which he had tried to give in mind, now with mind and body he intently rendered. Nor did he appear

[86] For these and other benefits of his, blessed be the name of the Lord forever. How great his fame everywhere, the universal grief over his death attests. The blessed man's merit still lives and will live forever, and as long as the age shall roll on, his merit shall always receive increase. Normandy attests this, Britain also confesses it, all Gaul applauds, bringing forth the great deeds of the Father; which as much as it rejoiced and exulted over his most holy conversation, while he was in the world; so much now it grieves at his death that so happy a companionship has been taken from it; whose life was a mirror of sanctity, the solace of penitents, the consolation of mourners, the defense of the wretched. The Emperor and the Nobles mourned his death, Kings and Pontiffs bewailed him, the flute and organ failed, the harp and psaltery, hoarsely sounded the trumpet and the drum. There ascended to God the cry of the poor, the desire of the needy redoubling their desolation, and, that you may wonder the more, the world bewailed the death of one, in whom while he lived the whole rested. And although they felt that there was rather cause for rejoicing, if the force of grief admitted reason; yet they wept especially the Monks, Virgins, and Widows, the Ecclesiastical Order too, supported by his peculiar patronage, strengthened by his counsel, refreshed by his address. O merit of piety m, memorable for ages, venerable to posterity, imitable by all! No oblivion shall ever efface his praise, no interpolation of time shall diminish it, nor take it from our mouth (even if a heavier tribulation than now is should blaze against us) so as to keep us from confessing thee venerable, thee to be proclaimed, thee, Father, to be cultivated with every kind of praise. For to dwell upon thy praises is to be relieved from tribulation; because thy praise is an admirable comprehension of joy and peace, a repelling of sorrow and anxiety.

[87] There related to our humility five years ago, when n we had not yet tasted of how great labor and weariness it is to manage others' affairs, William, King of England the venerable Abbot of the holy Trinity of the mount of Rouen, o Hugh by name, who still survives; that when he was in the service of the aforesaid Count of Normandy William, already then King p of the English, when there was treated in the court of honest men and worthy of memory, of whom the King himself had had knowledge, or had heard the fame; among the chief, this admirable man was mentioned, with the highest praise extolling his renown, his humility, wisdom, discretion, the cheerfulness of mind and countenance devout to God, the eloquence of his speech, the elegance of his morals, the reverence of his subjects. He also marveled, that in these modern times, from a place so celebrated, no person migrated to him, no sedulity of the successors of so great a Father or of the Monks of the place, as it was wont, sought his Royal magnificence: he sends one to inquire about his cult and the state of the monastery: so much so that when for a certain legation that same man, from whom we heard these things, was on one occasion sent to Verdun; among other things it was given him in commands by that same King and his honorable q wife, that he should seek out the most renowned convent of S. Vitonus to lodge there, and the Father and Brothers of the place on his part devoutly to salute, and solicitously to note, whether the same cult of honesty and religion shone as of old; who was the Father of the monastery; whether in him the specimen of ancestral paternity and sweetness shone forth; whether in the Sons the ancient ornament of gravity and reverence stood out; whether the abundance of temporal things overflowing, whether the grace of spiritual delights from the richness of the house of God was inebriating the inhabitants; he should look at all things, examine each with lively wit, and to him report.

[88] But what circumstances came between, why the aforesaid man turned aside to lodge elsewhere, and to the King and Queen hoping the best reported the unhoped-for, it is not ours to declare; especially since at that time, in which this was done, and how greatly he esteemed him dead he declares. the boyish r ferule still forbade us to attend to these or similar things. Let it suffice to have noted only this, that the King, having heard the things which he had not hoped, recalling to mind the excellent conversation of the notable man worthy of memory, with so many redoublings bewailed his death, with so much reciprocal return extolled his merit, repeating with wondrous praises his renown, and again and again repeating the undue and ungrateful services, repaid in turn, of the negligent Sons to the paternal sedulity of those forgiven, in this very thing too the whole court redoubling; so that it was plainly given to all to understand, that if fame had granted his wishes, the church was to be donated with many gifts, and to be honored with much affection by the Royal munificence. We saw a demoniac, brought to the monastery of B. Vitonus, within very few days bring back the joys of plenary health: whom when on his first arrival, bound with thongs and constrained with ropes, A demoniac cannot be led to the sepulchre. within the crypt, to the memorial of the Saints resting there, his parents wished to lead, they were in no way able: I believe the demon fearing the presence of those Saints, by whose merits that same church is illustrated, and by whose presence it is decorated.

ANNOTATIONS BY D. P.

q This was Mathildis, daughter of Baldwin of Flanders.

r Since he himself in the aforecited place says he was ordained Abbot in the year of his age XXXII, he must have been born in the year 1066; and these things done, before under Abbot Rudolf, about the year 1085, he put on the Monk's habit; wherefore those unhoped-for things, which he hints were reported to the King about the state of the monastery; it will be necessary to begin from the time of Abbot Grimold, who in the year 1075 (when Hugh was not yet ten years old etc.) gave up the Abbacy: whom on page 215, at the year 1077 in which he died, he says was excused from the Prelacy of the Abbacy: because he was of a simple nature … These points, thus printed in Labbe, sufficiently show some gap in the Ms.: some lines being erased, in which Hugh had indicated that Abbot's ineptitude, and the discipline relaxed under him.

EPITOME OF THE OTHER LIFE

From Menard and Wasseburgius.

Venerable Richard, Abbot of S. Vitonus of Verdun, in Lorraine

FROM HUGH MENARD.

[1] From the church of Rheims B. Richard was born of a noble place, with a father Walter, a mother Theodrada, in the district of Bantonium a near Montfaucon, in the diocese of Rheims. As a boy he was sent to Rheims by his parents, that in the cathedral church he might give himself to the study of letters and piety; of which church afterward, on account of his singular piety and doctrine, he was made Cantor, and afterward b Dean. But making light of honors, he burned with desire of the monastic life. Meanwhile to Rheims came Frederic Count of Verdun, kindled with the same desire c: where he was very kindly received by the Dean: who, since their vows were the same, much amid the feasts about the contempt of the world, he passes over to the monastery of S. Vitonus; and the good of the monastic life they conversed together, and concerning embracing it they entered into counsel. Then the monastery of S. Vitonus at Verdun, on account of the incursions of the Normans, was small, and was inhabited by seven Monks, and those Scots. Over them presided a man of great simplicity, Fingenius the Abbot, who, since he ruled another monastery, namely of S. Felix, now S. Clement, outside the pomerium of the city of Metz, rarely approached the monastery of S. Vitonus; from which no slight detriment to regular discipline followed. in it, by the counsel of S. Odilo, Yet God the best and greatest, who wished to restore this place to its pristine splendor, brought it about that they put on the monastic cowl in the very monastery of S. Vitonus. But when the unbridled Monks did not respond to their vows, they betook themselves to the convent of Cluny; where to S. Odilo the Abbot they laid open their zealous endeavors d. Who, breathed upon by a certain divine genius, their mind being perceived, persuaded them, to return to their own monastery; subjoining, that for that reason they had been called to that monastery by God, that in it the regular discipline they might repair. The holy man therefore obeying, to the convent of S. Vitonus they returned. But when they could no longer bear the disdain of the Monks, again they resolved to desert the place, that to the monastery of S. Paul, then situated outside the walls of Verdun; in which the regular discipline, e because it had been recently built, especially flourished, they might betake themselves; and by divine command, he perseveres and this counsel they would have brought to an end, had not God opposed. There was then at Verdun, beside the church of the holy Mother of God Mary, a certain Recluse, a woman of great name; to whom, when she was bending to prayer all night, there appeared a certain one grave and comely with venerable majesty, commanding her, that at the morrow's light early she should meet Fingenius the Abbot, who was then in the monastery of S. Vitonus; and should say to him in his name, that he should take care that those two novices be bound by monastic vows; lest that church, to which by divine providence and counsel they had been sent, should lose them not without its very great detriment. The Recluse obeyed the vision; and on the next day, which was sacred to the translation of our Holy Father Benedict, she approached the Abbot, and narrated to him the vision f. And Fingenius the Abbot opening to them the will of God, took care that they be bound by the sacrament of religion; and returning to the monastery of S. Felix, weighed down with years, a little after died.

[2] The Brothers came together therefore, to elect an Abbot.

[3] But these Bishops under the name l of Senators, in the time of the persecutions, for two hundred and forty m years succeeding one another in turn, had ruled the Church of Verdun, and all had been buried in the same place. Their burial is still seen in the ancient cemetery, which to be like a garden behind the greater church of that same monastery, I myself saw when I dwelt in that monastery. There is a huge stone, ten feet in length, and seven in breadth, supported by nine columns, on which round about these verses are inscribed n:

Recognize, all ye faithful standing near; This house here embraces eight Senators, he erects a common tomb for them. Whom the See of Verdun deserved as its presidents. O how great a place art thou, who keepest so many Fathers for thyself: Through whom thou art safe, through whom most pleasingly thou shinest: Therefore may they save their peoples gathering here, May they preserve, O Brothers, here and everywhere, insisting on praises.

Under those nine columns the ground is paved with stones, on which round about these verses are inscribed.

Abbot Richard, enlarging this Temple, By digging found here beneath the joined sepulchres Of eight Pontiffs; of whom that one, more fittingly than these, Had decreed the seat to be changed. Hence night fell upon him; This voice was then rendered to the Sacristan Brother. Say that the Abbot permit us in our seats To await the day of the Lord: signs shall follow for him. No right hands of ours corrupted with rottenness, Placed upon our breasts, but the very hands p Adorned with white gloves shall he find in the morning. Joyful, the Abbot then added a lectern to the tomb, Lest any tread this ground with unreverent foot. This place is cultivated with great veneration by the Monks.

[4] Among others he receives Count Lietardus. The blessed Abbot Richard therefore, among the other men of his age notable for piety, as the sun among other stars, sparkled; and by his brilliance he scattered the darkness of vices from many other convents in France, Lorraine, Germany, and Flanders: for he bore the care of one and twenty monasteries, from which he had wiped off the filth and rust. Lietardus the Count, kinsman of the Emperor Otto, having left the world and its pomps, allured by his fame, in the convent of S. Vitonus put on the cowl; and gave to S. Vitonus the fief of Ballodium, his son Menegaud protesting, and in all ways forbidding the transfer. So that the father Lietardus was compelled, having left the cloister, to plead the cause before the Emperor. Who, when he was returning, the fief being adjudged to the Monks of S. Vitonus; at Trier in the monastery of S. Maximinus, intercepted by disease, died. When B. Richard had learned this, at once he betook himself to Trier; and by the interposed authority of Gilbert, Count of Luxembourg, and he buries him: he translated his body to his own monastery, where he honorably buried it in the cloister, in which this epitaph is still read: Lietardus, COUNT

AND MONK, WHO GAVE US BALLODIUM

WITH THE BAN. After the father's death Menegaud the Count usurped the fief: but Richard impugning him sharply before the Emperor, who was then at Thionville, he was compelled to yield from his unjust possession. Mathildis, Countess of Saxony, mother of Frederic and Hermann, the Counts, Monks of S. Vitonus, and of Adalbero, Bishop of Verdun, much regarded B. Richard, and bequeathed many lands and revenues to the monastery of S. Vitonus; to omit the many gifts which she offered to the church of that same convent, and in it she also wished to be buried; likewise the brothers Hermann and Frederic, the Counts. whose Epitaph still exists: Mathildis, COUNTESS

OF SAXONY, MOTHER OF THE LORD ADALBERO, BISHOP OF VERDUN, OF GODFREY, AND OF GOZELO THE DUKES, OF HERMANN AND FREDERIC THE COUNTS.

But Hermann and Frederic while they lived had asked the Abbot that in the same monastery they might be buried. It happened therefore that Frederic was sent by that same holy man to the monastery of S. Vedastus of Arras, that he might discharge the office of Provost, where also after his death he was buried. Hearing this, Richard betook himself thither, and ordered the corpse to be dug up, disemboweled it, and, the entrails being buried, translated it to his own monastery, and there honorably buried it; for this last office to his friend, and companion of religion, he wished to bestow. Nor long after Gregory, Archdeacon of Liège, son of Count Hermann, the world repudiated, was made a Monk in the convent of S. Vitonus.

[5] he takes care that the monastery be not enclosed within the walls: At that time r this monastery was outside the city's pomerium, and more suited to the solitary life: but Haymo, Bishop of Verdun, of the stock of the Dukes of Bavaria, to extend the city's pomerium

[6] Not long after the Emperor Henry came to Verdun, he orders S. Henry the Emperor to remain in his kingdom, that he might enjoy the holy conversations of B. Richard. Having entered into the cloister he burst forth into these words: This is my rest forever and ever: here will I dwell, since I have chosen it; sufficiently signifying that he, the purple laid aside, wished to put on the cowl. The Bishop exhorted the Abbot, lest with so great a detriment of the Empire, he should clothe with the cowl the Emperor, who lacked male offspring. But the Emperor pressed, and with more contentious mind asked to be enrolled in the register of the Monks: but the Abbot circumvented him with a certain pious fraud. For the Brothers being called together, he asked of the Emperor, whether he desired to be a Monk. The Emperor dissolved in tears, answered that he greatly sought this. The Abbot subjoined, that, since he longed to be a Monk, he should promise him obedience. The Emperor promised. The Abbot answered, that he indeed received him as a Monk, but enjoined upon him in the name of God, that he return to govern the Empire. The Emperor therefore, circumvented by this pious fraud, commending himself to the prayers of the Abbot and Monks, returned to govern the Empire. A few days after Haymo, Bishop of Verdun, died, the same a little after dead who had conferred very many goods on the monastery of S. Vitonus, and had built the Abbacy of S. Maurus of the same city, in which he had placed Nuns of the Order of S. Benedict. Not long after also followed the death of the Emperor Henry. Then a certain Hermit of Bonneval, as is held in two Mss. codices x of the abbey of S. Vitonus, when he was passing the night in prayer, about midnight, saw a band of demons, who with tumult and crash advanced; and he interrupted one of them, whither so quickly they hastened. He answered, that to the death of the Emperor they hastened. The Hermit asked God, that He would reveal to him, what would be the Emperor's end. And at the ninth hour of morning he saw those same demons, passing before his cell, who were leading a bear bound with a chain. The Hermit asked one of them, who this bear was. The demon answered, that it was the soul of the Emperor, which they were leading to God's tribunal to be judged. The Hermit prayed God, that He would reveal to him, by the help of S. Benedict he understands him saved. what would be the outcome of this judgment. Toward evening he saw those same demons, returning, very sad; and he asked of them, what at last had been done with the soul of the Emperor. They answered, that it had been by a certain little old Abbot defended, in judgment, and as his own reclaimed. The Hermit gave thanks to God, and to blessed Father Benedict, by whose merits he believed the soul of the Emperor to have been saved; and made the vision known to Abbot Richard: who enjoined many prayers for the soul of the Emperor, and also bestowed many things on the poor.

[7] To Henry the second succeeded Conrad, a very pious Emperor, he procures peace for the Emperor Conrad, and one who uniquely loved Richard the Abbot: by whose prudence and counsel the wars y and feuds, which intervened between the Emperor himself and Gozelo, Duke of Lorraine, brother of Frederic the Monk and of Hermann, Count of Verdun, were pacified. But to Bishop Haymo succeeded z Rembert: who also loved Richard much, and was munificent toward the churches. The affairs of his monastery being most excellently settled, with the leave of the Bishop of Verdun, he set out for Jerusalem. When he was passing through Trier, Eurinus the Abbot α joined himself as a companion to him. having set out for Jerusalem, First they came to Constantinople, that they might survey the holy places of that city. There they were honorably received by the Emperor β and the Patriarch, by whom they were enriched with many gifts. But the Patriarch gave to blessed Richard two little portions of the Lord's Cross γ, which Richard had engraved in gold in the manner of a cross, which he hung from his neck, as a most safe shield against the demons; the Patriarch added also many Relics of the Saints, which the Abbot himself, returning, placed in the convent of S. Vitonus. Both Abbots therefore being dismissed by the Emperor and Patriarch, with a happy voyage, Christ as their patron, were carried into Judaea. Having entered Jerusalem they surveyed all the holy places with the highest devotion. But blessed Richard, in memory of Christ's baptism, he recovers by a miracle the Cross lost in the Jordan: wished to be washed in the Jordan: but as he was being washed, the aforesaid Cross, which hung from his neck, without his knowing it slipped into the river. Washed, he came out from the river: and when he was farther off, recalling the Cross, it not being found, he returned to the river; and standing on the bank, looking hither and thither, tears welling up, he saw the Cross, across the river swimming toward him: which received, giving thanks to God, he hung on his neck. Afterward he went to Antioch: and the holy places of that city being venerated, returning into France, with a certain holy man, whose name was Simeon, with the greatest joy he was received by his Monks: to whom he gave holy Relics for adorning the church. Many Monks and Bishops visited him, among whom Wolbodo δ, Bishop of Liège, and Roger ε, Bishop of Châlons, who, inflamed by his sacred colloquies, built monasteries in their cities, of S. Lawrence at Liège and of S. Peter at Châlons, ς the care of which they committed to B. Richard, who led to them a colony from his own Monks: Afterward ζ blessed Richard began with fair buildings to adorn his monastery, returned, he adorns the church; which was decorated with so many precious relics. Columns, approaching the likeness of marble, from the monastery of S. Amandus η in Aquitaine he had brought, with which the cloister of the monastery he decorated.

[8] But here is not to be passed over the charity of the blessed man, never to die out through any ages. Odo, Count of Champagne, besieged the castle of Commercy, with this mind, that he might utterly destroy it. Which heard θ, Richard at once ran to the camp of Odo, he saves the Relics from the flames, with a certain Monk; but when he had come to the place, he found the greatest part of the castle scorched by flames. The Monk, companion of the blessed man, wished through the midst of the flames to break in, that the sacred Relics, which were kept in the chapel of the castle, he might rescue from the fire:

[9] A little after he was created Abbot, the blood of Christ by a certain Monk, performing the divine service, was spilled on the ground ο. Richard deferred the punishment of this fault to the next chapter: he is admonished by an Angel, on account of the brother's fault not corrected; but when by night he was lying in his bed, there appeared to him an Angel terrible in aspect, who threatened him with a sword. Richard, astonished, leaped down from the bed, and to him lying on the ground, and ignorant of the cause of so great fury, the Angel said; that God was angry with him, because against him, who the most sacred Mysteries had profaned, he had not animadverted. At once the Brothers being called together into the Chapter, to them the vision he narrated, and ordered himself to be beaten with rods sharply and even to blood; but on the author of the fault only a light penalty he imposed. By these things we are taught, how hateful to God and ungrateful it is, to handle irreverently the most sacred Mysteries. On another day he was lying upon his bed, meditating some passage of holy Scripture. When into his sight gave themselves S. Peter and S. Vitonus, the tutelary Saints of the monastery. The Abbot, giving thanks for the grace of so great a visitation, the cause of their coming inquired from them, they answered, that they had gone around all the places of the monastery, and had found all rightly disposed: but that he had sinned in his office, because he had not yet given the signal for the nocturnal synaxis, he sees SS. Peter and Vitonus the hour already past; and this said they disappeared. When he was constructing the crypts of the church, he found the relics of S. Nicasius π the Martyr, Bishop of Rheims: and therefore he established, that yearly his feast day in his monastery should be celebrated. On the first day on which the feast was celebrated, likewise S. Nicasius, the nocturnal synaxis performed, he saw S. Nicasius, adorned with the Pontiff's miters, from the very crypts coming forth; who in the choir gave himself into the sight of the Abbot and Monks, as if to give thanks for the honor, by them to him conferred. Many Abbots, subject to blessed Richard, to the general chapter in the monastery of S. Vitonus had come together; they being present, a little chapel, under the Mass he is lifted from the earth: which from the name of S. Nicholas he had constructed, he was taking care to have dedicated; and in it the most sacred Mysteries celebrating ρ, he was seen by all more than the measure of one cubit from the earth on high lifted up. in Lent, sick, he asks for bread sprinkled with water and ashes: When on the day of Parasceve, on account of the Lenten fast, he was very weak in body, and could not on that holy day abstain from food; he ordered bread sprinkled with ash to be given to him, that all delight might be absent: which however in eating he recognized to be of the best taste; and the water, which he had ordered to be given him to drink, seemed to bring back the taste of wine. The Abbot again ordered water and bread sprinkled with ash to be brought; but they seemed of the same taste as before: which with thanksgiving he took. There is still preserved a bowl or plate, into which water of this kind being poured, was turned into wine, in the sacristy of the church of S. Vitonus of Verdun; into which the Monks are wont to pour water, which when drunk those laboring from fever are cured. From Jerusalem he had brought back an image of Christ fixed upon the cross, after the likeness of that one, which Nicodemus had ordered to be erected. he is in turn besprinkled with the tears of the Crucified, This image he often kissed, bedewing it with tears, and the image itself in turn poured tears upon the head of B. Richard. At last the blessed man Richard, worn out with old age, migrated to the seats of the Blessed. Richard, Bishop of Verdun, his son in holy baptism, and afterward his disciple, taught by him good morals and sacred letters in the monastery of S. Vitonus, was present at his death, washed the body, and honorably buried it. Bishop Richard buries him dead. But Richard the Abbot died on the 14th of June, in the year of the Lord one thousand forty- six. He was buried first in the crypts, which he had built; then in the year one thousand two hundred thirty-eight, his body was translated into the chapel of S. Nicholas, which is now commonly called by his name S. Richard's. At last about the year one thousand six hundred it was translated into the church, not far from the sacristy opposite the chapel of S. Sanctinus: and over him a marble stone was placed, supported by four columns. it is translated at the end of the 16th century. In which translation his chasuble, girdle, and other priestly insignia, without corruption were found. But although B. Richard is of so great merit, nevertheless his feast in the monastery is not celebrated: because he is not yet enrolled in the number of the Saints. This Life I composed from the old monuments of the monastery of S. Vitonus transmitted to me; which is truly full of wonderful things, as Trithemius says in the Chronicle of Hirsau.

ANNOTATIONS BY D. P.

q Analogium, otherwise Pulpitum, above, from which the Lessons are recited: and to this perhaps pertains, what in num. 18 Hugh says, that he heard from many, that the bodies of five unnamed Bishops, beneath the pulpit, from which the Gospel is recited, are contained. It was printed "Analogium pulpitum," with no sense.

r In the very year in which Frederic died, says Wasseburgius, which the people of Vedastus in Rayzzius say was 1022; but into this time falls the Jerusalem pilgrimage of Richard. That therefore a place may be given to the five-year anchoresis, following from that lawsuit, the matter must have happened much earlier. Nor does Hugh disagree, when, as it were outside the order of time, in num. 73 treating of the same anchoresis he says; But the man of God dwelt first in a place, 5 miles distant from Remiremont etc.

s Thus I believe it is better written, than in Wasseburgius "Ronibec."

t Only one was there, says Hugh: but several could have, and it is likely, gradually come.

u Wasseburgius adds another in this manner: The same happened to another, formerly blind; who, when he was likewise persuaded that he could be illumined, if with that water, with which Richard washed his hands, he should wash his eyes; the same obtained, also recovered sight.

x Wasseburgius cites the Life of the good Abbot Richard, about whose age and authority I presume to determine nothing, before I have seen it.

y The same in Bishop Rembert sets forth the cause, because the Bishop, Count Hermann being dead, to whom he had committed his stead in the County of Verdun, as its Lord by the donation of Frederic his brother, had substituted in his place Otto, Count of Chiny, passing over Gozelo, brother of Frederic and of Hermann: who as it were complaining of the injury before Conrad and suffering a repulse, invaded that man's lands; and was the instigator to Robert, King of the Franks, that he should claim Lorraine, as his own, by arms; then having entered the County of Verdun, he killed Otto, and brought great damages on the possessions of the Bishop. To this pertains Sigebert in the Chronicle at 1026; Robert, King of the Franks, intended his mind to invading Lorraine; but quickly desisted from this attempt. Duke Gothelo, who on account of private hatred burdened the Kingdom of Conrad, and other Princes, being brought to the unity of peace, prosperity accrued to the King and tranquillity to the Kingdom. Anselm, Canon of Liège, or rather Aegidius the amplifier of Hariger and Anselm, in the deeds of Bishop Wazo, chap. 95 mentions a war, by which Godfrey, in others Gozelo, was permitted to rage against the city of Verdun; which, devastating with a most prevailing fire, also the church of the Mother of God, both first despoiled of its ornament, and afterward utterly overthrew.

z The same asserts, that the Episcopate was offered to Richard; but that he himself among the Clergy and Princes of his country took pains, that Rembert be elected.

α Thus Wasseburgius: it was wrongly printed "Primus": but it was Ervinus, in others Eherwinus, Abbot of S. Martin, who wrote the Life of S. Simeon, as a witness and companion of the pilgrimage.

β There reigned at Constantinople, from the year 975, Basil and Constantine the brothers, sons of Romanus the Younger: but the Patriarch was still Sergius, surviving until the year 1026.

γ Hugh does not mention the lofty Constantinople (which indeed is altogether out of the way, removed by the whole Archipelago from Crete, which is wont to be left on the left by those sailing to the Holy Land) and asserts that the Relics were donated by the Patriarch of Jerusalem: which is much more likely.

δ I have already said that Wolbodo died, before Richard returned; but that his successor Durand was offended with him, on account of his not approving at once the Stephen whom he had substituted for him at Lobbes.

ε This one indeed still survived, until the year 1042, or at least 1035.

ς Both foundations seem to have been much earlier, and so it is narrated by Hugh.

ζ And this too was begun before, by the help of S. Henry the Emperor.

η Better S. Amantius, of whom Hugh in num. 68.

θ Wasseburgius says that by Gervinus, the scribe of the monastery, the danger was announced to the Abbot: but he narrates the matter a little otherwise in num. 22.

ι This Hugh describes at length, after num. 72: but it is Bar, the capital of the County of Bar in Lorraine.

λ Dammartin, in Latin Domnus-Martinus, a castle with a town now almost ruined, between Paris and Soissons, nearer to the latter than to the former. Wasseburgius adds, that the wife of the deceased for this cause conferred many goods on the monastery of S. Vitonus, and likewise the wife of Count Odo.

μ Bretueil commonly Breteuil, a town of Normandy, 6 leagues from Évreux. Hugh indicates, that before the battle Waleran, bound by a vow of entering a monastery; on that title sought and obtained his life from the adversary.

ν This life we have in tome 2 of the 4th Benedictine Century page 531; and from it we understand, that he was by his true name called Chrauding, whence usage made Roding (just as from Chlodoveus it made Ludovicus), but that he died on 17 September, not December, as wrongly in his Supplement Saussay. Mabillon cites the Legend we have desired, speaking thus of the said Life: Among which Abbacies, undertaken by Richard, the church of Beaulieu, notable for the merits of the glorious Martyr Maurice, and of S. Roding the Confessor, whose life he himself composed in honorable discourse, and whose bier he decorated with gold and silver, exists ennobled by his sacred studies. Hence led into hope of obtaining the aforesaid Legend, I asked it of Mabillon, and by his kindness easily obtained it.

ξ Wasseburgius says, that these visions, offered toward the end of his life, are contained in the ancient Mss. of S. Vitonus.

ο The same from the old registers of the monastery only writes, that the sacred Blood was spilled upon the altar: but he refers the matter not here, but to the beginning of his rule (as was fitting), and makes the first of the aforesaid Visions the following.

π S. Nicasius is venerated on 14 December. Wasseburgius adds that for this cause the Religious of Beaulieu instituted the feast, to be celebrated yearly, so that the matter seems to indicate that the thing happened among them.

ρ The same says this happened toward the end of the Preface, when the Monks were singing the Sanctus; and that the anniversary of that Dedication is celebrated on the 15th Kalends of November.

ς This is thought to be held at Lucca in Etruria: and Wasseburgius here again cites the ancient Chartularies of the monastery.