Remaclus

ON ST. REMACLUS, CONFESSOR AND BISHOP OF MAASTRICHT AND AFTERWARD ABBOT OF STAVELOT, AND AFTERWARD ABBOT OF STAVELOT, AT STAVELOT IN GERMANY.

Between the years DCLXVII and DCLXXI.

PRELIMINARY COMMENTARY.

Remaclus, confessor, bishop of Maastricht, and afterward abbot of Stavelot, at Stavelot in Germany (St.) BHL Number: 7139

BY J. V.

§ I. The Saint's public cult, from various Martyrologies, Breviaries, and Missals. [ ] The memory of St. Remaclus, which is wanting in the ancient Martyrologies of Usuard, Wandalbert, Ado, Hraban, and Notker, The Saint's announcement and eulogies is most celebrated both in

the diocese of Liège and in the monasteries of Malmedy and Stavelot, … and in the monastery of Solignac, of which he is said to have been the first abbot. So Mabillon, Benedictine Century 2, p. 488. It is certain, however, that Remaclus is read in Ado, in both editions, of Mosander and of Rosweyde; although Sollier in his Observation on Usuard's Martyrology on this day somewhat doubts whether the announcement be truly Ado's. However it may be, almost all the Auctaria of Usuard mention him. Hear Greven: In the territory of Liège, in the monastery of Stavelot, the deposition of St. Remaclus, bishop of Upper Maastricht and confessor. In almost the same words Molanus announces him, adding more both in the Index of the Saints of Belgium published by him, and in their Natales, which Peter Louw gathered and arranged from the papers of the deceased. Miraeus also may be seen in the Belgian and Burgundian Fasti, p. 510. In the Sacred Treasury of St. Servatius set forth in litanies, elucidated by Andrew Bouwens, he is invoked in this manner at p. 40: St. Remaclus, bishop of Maastricht, who did cleanse places from the incursion of demons, and did multiply springs

by prayer.

[2] from several Our MS. Florarium weaves for him the following eulogy: The third of the Nones of September. In the territory of Liège,

in the monastery of Stavelot, the birthday of St. Remaclus,

glorious bishop and confessor. He was an Aquitanian

by race, born in the diocese of Bourges

of honorable parents, and was brought up under Bl. Sulpicius, bishop of Bourges: in whose honor Remaclus afterward built several churches in the diocese of Tongres. And when the pontifical see of Maastricht was vacant, St. Amandus having abandoned it, Sigebert, king of the Austrasians, at the prayers of the clergy and people, to them, as they had asked, although the Saint resisted, granted that Remaclus should preside. And he was a chief refresher of the poor and a father of orphans, and a guardian of widows, a consoler of the sick, and stood forth a bountiful provider in all necessities. And so great a virtue of humility shone in him,

that he desired to be held inferior to all. He was also the founder of many monasteries and

the father of many disciples; of whose number were blessed Theodard, holy Lambert, and holy Hardelin, a confessor Aquitanian by race. At length, the pastoral burden being laid down, he served God in the monastery of Stavelot as long as he lived,

and there he was buried in the year of salvation DCXII. More briefly does Peter de Natalibus praise him in his Catalogue of the Saints, book XI, ch. 62: Rhemachlus, bishop of Maastricht, flourished in the time of the emperor Constantine the younger, as Sigebert says. Who, after he had for some time happily governed the church committed to him by words and by examples, at length, wearied of secular tumults, resigned his bishopric; and, taking the habit of the monastic life, thenceforth continually served Christ as a soldier, and, under monastic obedience made a disciple from a master, rested in peace. These and other things will be examined below.

[3] To the aforesaid may be added Galesini's Martyrology adapted to the use of the Holy Roman Church, Martyrologies; where likewise on this day he is thus announced: At Maastricht, of St. Remachus (otherwise Remaclus), bishop and confessor: who, shrinking from popular tumults, that he might rest more religiously in meditations upon heavenly things, laid down the episcopal office and hid himself in the monastery of Stavelot: where throughout his whole life he gave illustrious testimonies of his sanctity. Other martyrologists have similar things, naming him a Man of admirable sanctity. To pass over the German Martyrology, the English one of Whitford, Ferrari in his general Catalogue, Wion in part 2 of the Lignum Vitæ, Dorgan, Ghini, Menard, and the rest who honorably celebrated him, I subjoin the announcement of the Paris Martyrology published in the year 1727, conceived in these words: At Stavelot in the forest of the Ardennes, of St. Remaclus, from being abbot of Solignac among the Limousins, bishop of Maastricht after St. Amandus, who,

by the exertions of king Sigebert and duke Grimoald, founded the monasteries of Cugnon, Malmedy, and Stavelot. After I had written these things, I fell upon the ancient Calendar of the monastery of Stavelot published by Edmond Martène in vol. 6 of the Ancient writers and monuments, where at col. 675, at the third of the Nones of September, there is set in italic type:

The deposition of St. Remaglus, bishop and confessor.

[4] The Saint is venerated not only in the diocese of Liège, but also in several others, public veneration in various with various rite. The dioceses and monasteries in which together with St. Mansuetus he is invoked on this day were assigned above at p. 635; but at Mainz the cult seems to have been interrupted: for the Mainz Breviary of the year 1570 and the Diurnal of the year 1612 have nothing about him; for what cause I do not know. This is certain from the cited Missal and from the older Breviaries, that he was in veneration there in the years 1493 and 1507. Of St. Remaclus there treat the Cologne Breviary of the year 1498, that of Tournai of the year 1508, and the MS. one of Arras; likewise the Missals of Tournai of the year 1509 and of Cambrai of the year 1527: but with no special rite. The Brussels Breviary of St. Gudule of the year 1516 and that of Bamberg of the year 1575 recite 3 Lessons about his life with a proper collect, which in the Bamberg one is this: O God, who on this day did receive and reward blessed Remaclus, your confessor and bishop, grant in your mercy

that we who rejoice in his merits may be stirred by his examples, that by his intercession we may merit pardon and life eternal. Through. But the Brussels one has another, to be given presently. Throughout the diocese of Liège a proper Office of nine lessons is made of the Saint with semi-double rite; the collect: O God, author and founder of the world, who did consecrate today's festival by the passing of blessed Remaclus, your confessor and bishop; grant, we beseech you, to us, that we who exult in devout observances at his yearly celebration may by his suffrages obtain the help of your mercy. Through our Lord. This the Breviaries teach: the ancient one of Tongres, that of St. Servatius of Maastricht, two of Liège, one published in the year 1520, the other in 1558, and other more recent ones. Likewise the Liège Missal of the year 1509 contains a proper Mass

of the Saint, whose Introit: The Lord made with him, etc. Psalm: The mercies of the Lord I will sing for ever. The Collect the same as in the Breviaries: O God, author and founder of the world, etc. Epistle: The just man gave his heart, etc. Gospel: Jesus appointed also other seventy. Offertory: I have found David, etc. Secret: By the intervention of the prayers and by the obtaining of the supplications of blessed Remaclus, your confessor and bishop, pour out, we beseech you, O Lord, a heavenly blessing upon these gifts offered, by which we celebrate his yearly commemoration; and grant that through them we may be free from all faults, and may be set among the heavenly joys. Through. Communion: Blessed is that servant whom, etc. Complenda or Postcommunion: May blessed Remaclus, your confessor and bishop,

we beseech you, O Lord, stand forth as our perpetual intercessor: that the mysteries which we handle with unworthy hands may not be to us a guilt unto punishment, but may be the strength of our weakness, and a saving preparation for the attaining of eternal life. Through our Lord.

[5] dioceses: a hymn from the solemn Office in the abbey of St. Gall, The Saint was formerly venerated also in the diocese of Utrecht, as is clear from two Breviaries printed in the year 1508, where the following Collect is found: Almighty and eternal God, who did consecrate this day by the merits of blessed Remaclus, your confessor and bishop, and who did make it illustrious by his sanctity and by the splendor of his miracles: grant, merciful Father, that we be defended by the prayer of him whom you graciously grant to be joined to the heavenly host. Through. The same the Utrecht Missal of the year 1514 reads, with the following added: Secret: Look, O Lord, upon your people hastening to your sacraments, and keeping the present festival of your holy confessor and bishop Remaclus: that what each has offered in honor of your name may profit all unto pardon. Through. Complenda: We give you thanks, O Lord our God, who have vouchsafed to restore us with a heavenly remedy: grant, we beseech you, pardon of our sins, as to your blessed confessor and bishop Remaclus you did give the seat of the pontificate. Through. In the abbey of St. Gall among the Swiss, whose proper Offices, approved by the authority of Pope Paul V, were printed at Venice in the year 1612, the feast of our Saint is celebrated with an Office of 12 lessons, with the rite of a double of the second class. The collect is from the common, Grant, we beseech you, almighty God, etc.; but the ℞ prolix. at Vespers is proper: Let us praise the Lord in the glorious merits of the blessed bishop Remaclus: to his sepulchre the sick come, and are healed. ℣. Let us all rejoice in the Lord, celebrating a festal day of the most blessed Remaclus,*

etc. Receive also the hymn at both Vespers: Holy Remaclus, come to the aid of your people, and protect us, defending us from the enemy, and so look upon those who devoutly serve you, that our homage may be pleasing to you. Help the tottering monastic Order, succor the Clergy and the groaning people, teach princes to follow after justice, and at the same time sustain the whole Church. To the Trinity be everlasting glory, honor, power, and jubilation, in unity, to whom dominion abides, from then, and now, through eternal ages. Amen.

[6] To these I subjoin two other hymns, which, together with the Saint's Life and miracles and also a Homily on his birthday, Fr. John Gamans of our Society copied out at Bamberg in the year 1654 from an ancient codex. likewise two others The first has this title: A Hymn on the festivity of St. Remaglus the bishop. It is composed in Sapphic meter, but is not free from faults.

Bright festivals return with lofty honor, which we celebrate with well-wrought songs, and we praise you, kindly Ruler, with our whole heart.

Do you favor our prayers willingly, you whom the day, lovingly bringing back to earth these sacred rites, likewise bestows from heaven, holy Remaglus.

Joining you to himself with shining love, he willed you to be held a bishop dear to him, rich, and at last shining upon the people from the summit of heaven. The rising shall bring back the setting; but you of the world who behold the special light of the sun, which by faith you rightly and honorably follow always and everywhere. The ample hall of the king venerates you, but you please the supreme King of lords, shining among festive crowns, an honorable soldier.

[7] Ask, fasting, with panting prayers, ask the governance of your blessed Patron: on his festivity for receiving the gifts of the rich word of your vows. And do you, in the first course, venerate the kindly bishop of the diocese of Tongres, lest another take first the things obtained, or carry off the joys of the mind. The bishop shines forth, and, excelling upon his throne, feeds the unlearned, cherishes the wretched, pouring out with generous mercy the full depths of his heart. Unlocking things to come by the Holy Spirit, full likewise and shining in signs, submissive in heart, humble, chaste — such was this man.

Hence, a rejoicing soldier, he takes up the abandoned wastes of the desert, that alone to the thundering Lord he might be able to offer with chaste vows the innermost parts of his mind. A rich light, radiating from a broad source, shone; and as Shepherd of monks he flourishes, teaching with holy admonitions and adorning illustrious companies. Here, receiving the goal of death poured back, his spirit pierced the bright heavens ; there help us always with your prayers, holy Remaglus. Let us sing glory to Christ with open mouth, to him who bestows or who serves , who, simple, is strong in so great a Godhead, threefold and one.

[8] hymns at Bamberg. To the following rhythmic hymn is prefixed: Likewise from the same source as above; by which I judge is signified that it was taken from the same codex. Eternal Light, governor of the ages, kindly propagator of all good things, bestowing the palm upon unconquered soldiers who follow you, laurelled with glory. Keeping the feast of your holy Bishop, we devoutly sing praises to you, O God; by whose obtaining may we merit to ascend the lofty hall with the triumph of the gift. You now we pray, holy Bishop of God: ask that pardon be granted to us, all the briars of vice being subdued, and that perennial grace be increased. Let no deeds of death wound us, let sins and wounds be driven far off, let the enemy be struck down with his wicked endeavor, and let the sick be cherished with the hope of salvation. Holy Remaglus, favor our prayers, offering the vows of all to the Majesty: and may they be joined to the thousands of angels who devoutly celebrate your feast. Praise, honor, power, and melody to the Father, and to the Son together, and to the Paraclete, who rules, God three and one, and his kingdom unto eternal ages.

Amen.

al. creator*

al. devotione*

proficiat*

for æthera i.e. largienti § II. The year of his birth, his country, his family, his education under St. Sulpicius. [ ] The Saint between the year 612 and 624 In what year of Christ the Saint was brought into the light, as also when he departed from this mortal life, cannot be determined with certainty. Notger, bishop of Liège from the year 972 to 1008, in his Life — a transcript of which, from a notable and ancient MS. of St. Peter's at Cologne, found there in the Charterhouse, Gamans transmitted in the year 1638 to our Elders — and Hariger, abbot of Lobbes, in Chapeauville, vol. 1, On the Deeds of the bishops of Tongres, Maastricht, and Liège, ch. 48, write that he was born at the time when the metropolitan city of Bourges had as archbishop St. Austrigisilus, and as archdeacon Bl. Sulpicius, who shortly after him was endowed with the pontifical honor. He was raised to the see of Bourges St. Austregisilus in the year 612, and after he had sat 12 years, as he himself had learned by an angel's revelation, as is said in his Life published by Henschen in vol. V of May, on the 20th of that month he departed to the heavenly ones in the year 624, St. Sulpicius surnamed the Pious succeeding him. Hence it is clear that our Saint's birth, according to Notger and Hariger, must be placed either in that very year 612, or somewhat after; certainly between the year already named and 624, beyond which it is not suffered to be deferred by the following words of Notger: In whose diocese blessed Remaclus in those same days most happily took the beginnings of his birth.

[10] That he sprang from the parts of Aquitaine the anonymous writer of Stavelot hands down in the Life, n. 1. in the province of Bourges in Aquitania Prima It the cited Notger and Hariger describe in this manner: Now Aquitaine, which some reckon to be nearly a third part of the Gauls, is named from the winding waters of the river Loire, which for the greatest part bounds it and almost encircles it in a ring. It has on the Circius side the Ocean, which is called the Aquitanian gulf; on the west (toward the south) the Spains; on the north and east the Lugdunensian province; on the southeast and south the Narbonensian, etc. Where by Circius the west is designated: for Circius, by others Cercius, is a wind which blows from the west and vexes Narbonensian Gaul, as Du Cange has it in his Glossary. The etymology of Aquitaine from the waters of the Loire is not approved by Valois in his Notitia Galliarum, p. 32: since Aquitaine was known to Julius Caesar and to Hirtius, and was only under the principate of Augustus extended to the Loire; but he rather judges that Aquitaine was so called from the Aquae Tarbellicae (commonly Acqs or Dax) and from other wholesome waters, hot and cold, in which it abounds. And at first indeed, he says at p. 33, Aquitaine was one and single, between the Pyrenees and the Garonne and the Ocean … At last, the Novempopulania remaining apart, Aquitaine was divided in two into Aquitanica Prima and Aquitanica Secunda: Bourges was made the metropolis of the province of Aquitanica Prima, and Bordeaux of the second.

[11] The Saint therefore was born in Aquitanica Prima, in the district or county of Bourges, born of noble parents now le Berry, of noble and wealthy parents. Hear Notger: His father was Albutius, his mother was called Matrinia, both mighty in riches according to the dignity of the world, as being renowned for the nobility of their family; as the handing over of his great possessions, made both to our church and to your monastery, either by himself or by his heirs or even by the royal loftiness, testifies: for many writings concerning those same properties, possessed by us through the courses of many years, are still kept in the archives of both churches. More briefly does Denis de Sainte-Marthe explain the Saint's birthplace and family, in vol. 3 of Gallia Christiana, col. 823: St. Remaclus, or Remaclius and Rismaclus, was born in Aquitaine and in the district of Bourges, of his father Albutius and his mother Matrinia, illustrious for nobility of family and abundance of possessions. Our codex ✠ MS. 79, which we call that of Maastricht on the Meuse, has thus: Remaclus, ordained the eighteenth bishop of the church of Maastricht, and of Aquitaine, of the diocese of Bourges, of his noble father Albutius of Wezenchen and his mother called Matrinia, daughter of the count of Savoy, that is, of Sabaudia. In the transcript of the MS. Chronicle of the monastery of St. Trond, marked ✠ MS. 139 G, Matrina is named daughter of the duke of Savoy; but I read of no counts of Savoy before Berald in the eleventh century, nor of dukes before Amadeus VIII in the fifteenth; and concerning the Saint's maternal grandfather the anonymous writer in the Life, and others, are silent.

[12] And Remaclus, of good disposition, was educated, say Notger and Hariger, ch. 49, he is educated under St. Sulpicius, loftily, according as a very great abundance of means was at his parents' disposal, namely under blessed Sulpicius, in whose veneration it is certain that very many churches in our diocese were afterward dedicated by that same holy Man. We cannot doubt that the holy

Boy was steeped by so great a master in the best morals and trained to all uprightness and virtue, as is clear from what follows: Then, when he was grown and already bearing the fruit of all goodness, as befitted such an age, they hand him over to Bl. Eligius, a man to be preferred to all men of his time for the grace of his merits, who placed him in the monastery of Solignac, which he was himself building by a pious work upon his own inheritance, and instructed him to a nicety in the sacred institutions of monastic discipline. And so far did the good Youth cleave to the admonitions of the holy man, that he not only became no sluggish executor of the divine word, but so abounded in heavenly grace, etc. The same the older Life hands down, except that it makes no mention of St. Sulpicius. But Mabillon in his Preliminary Observations, n. 3, well remarks that the governing of a monastery and the instruction of St. Remaclus in monastic matters do not befit a man lay and of the court, such as Eligius then was, nor agree with Audoenus' narrative. See what is to be said below at n. 14.

[13] in whose monastery probably Louis Bulteau in his Compendium of the history of the Order of St. Benedict, vol. 1, p. 631, and another modern writer have nothing of a boyhood passed under St. Sulpicius, so far adhering to the older Life: but since Notger, having diligently searched the ancient monuments, as he himself testifies in the prologue of the Life enlarged and polished by him, expressly asserts above that the Saint was educated namely under blessed Sulpicius, it is not to be doubted that he found that somewhere, and many other things which lay hidden from the anonymous writer. These more recent writers add, however, that Remaclus afterward, having left the palace, dwelt for some time with St. Sulpicius, and was confirmed by him in piety by admonitions and examples. And this is probable enough; for to whom would the Saint, wearied of the court and disdaining earthly things, rather have betaken himself than to his former master, that he might be steeped by him in monastic discipline — him whom he had before had as the governor of his boyhood? Nor would I deny that this was done at the urging of Eligius, who, when he perceived that Remaclus was estranged from the pomp and vanity of the world, was perhaps even then designing to set him as abbot over the monastery of Solignac, which he was planning to build; and therefore persuaded him to return to Sulpicius, to be cultivated by him in the exercises of the religious life. These things by conjecture, namely if the Saint was an honorary page of Clothar II: but if not, he was St. Sulpicius' disciple not twice but only once. What Sainte-Marthe asserts, and others say doubtfully, that in the royal court he acted as procurator of the sacred scrinium and was one of the referendaries — namely in the lifetime of Clothar II, who died in the year 628 — does not seem to cohere with our Saint's youthful age, nor can it be reconciled with the Acts of St. Bercharius, which will be examined at the 16th of October. Receive meanwhile Mabillon's Note, p. 834: Whether Remaclus bore that office in the palace, and whether Bercharius lived with him at court or elsewhere, is not sufficiently established. Certainly Remaclus' Acts express nothing of that office or of Bercharius.

[14] and he was a monk, Sainte-Marthe subjoins that, Clothar being dead, the Saint returned to his country and vowed himself wholly to God; that thereafter he betook himself to Solignac, where, as it seems, he was declared first abbot by Eligius, which will be proved in the following §. Therefore the authors of his Life, Hariger, Notger, and others, are mistaken, who affirm that he was instructed in monastic matters under the rule of Eligius as abbot of that monastery; for they are convicted of error by the authority of the contemporary St. Audoenus, who in book 2 of the Life of St. Eligius, ch. 2, relates that Eligius was still a layman when he was designated bishop of Noyon; nay, that he had indeed thought at one time, as he has it in book 1, ch. 15, of at last making himself over to that same monastery (of Solignac), had not God's dispensation bound him in another place. From these it manifestly appears that Eligius was not abbot of the monastery of Solignac, and accordingly that in this part St. Remaclus' Life must be corrected. Yet we would not have anything hence taken away from his own virtues, in which he so shone, whether in the monastery of Bourges under St. Sulpicius, or in the government of Solignac, that to all who served under the same discipline he became an example and rule of religious conversation: for in continual vigils he passed the nights, and all night long continued his prayers, foremost in abstinence, illustrious in the whole uprightness of his character. These things Notger and Hariger say after the anonymous writer, to be corrected only in this, that they wrongly supposed those things to have happened while St. Eligius was abbot. I shall go on further, from them and from elsewhere, to supply what the anonymous writer omitted in the Saint's Life, or to explain what was not sufficiently clearly set forth by him. § III. He becomes the first abbot of Solignac, then of Cugnon, and at last bishop.

[ ] The first of the monastery of Solignac Audoenus relates, in book 1 of the Life of St. Eligius, ch. 15, that a certain villa in the Limousin country, surnamed Solemniacum (commonly Solignac), was granted to him by king Dagobert; in which place (Eligius) built the first and chief monastery of the men of God: where also, an abbot being appointed, he made over many of his own home-born servants, etc. Nowhere indeed is the name of that first abbot found expressed by Audoenus; yet I think no other is designated than St. Remaclus. For, first, from the Charter of St. Eligius for Solignac, which Mabillon published at p. 1091 and Denis de Sainte-Marthe reprinted in vol. 2 of Gallia Christiana among the instruments of the church of Limoges, col. 185, it is established that he was set over the others in this monastery: Where also, under Christ's auspices, says Eligius, the venerable man Remaclus the abbot is known to preside. And below: In like manner I adjure you, most blessed father Remaclus the abbot, and your successors or subjects after you, by the majesty of the undivided Trinity, etc. It must be observed, moreover, that that donation of Eligius was made not long after the building of the monastery; and so there is no doubt that the first abbot is meant. Besides, in book 2, ch. 14, Audoenus narrates that a second abbot was appointed for the monks of Solignac by Eligius; for the former was accounted as taken to a bishopric. Which words can be understood of none but Remaclus, whom Eligius expressly handed down above to have been abbot, and who was taken up to a bishopric, as will be said below.

[16] Mabillon, in part 2 of the third Benedictine Century, p. 628, confesses that it is understood from Audoenus just cited he is appointed abbot in the year, that Remaclus was the first abbot of Solignac; but afterward he subjoins: Unless perchance another, who was the first abbot of the place, was also promoted to a bishopric. Which conjecture seems to me altogether improbable, on account of the testimony of the contemporary Audoenus, who numbers the substituted abbot not as third, but as second; and so before Remaclus, who preceded him, no other abbot can be imagined. The cited Mabillon, the matter being more maturely weighed, in vol. 1 of the Annals, pp. 352 and 353, asserts that it is established both from the aforesaid letters of Eligius and from Audoenus himself that Remaclus was the first abbot of Solignac; but when precisely, or from what monastery, he was taken to that government, is not clear. According to what was said at n. 13, it is probable enough that he was summoned by Eligius that he was from the Bituricensian monastery of St. Sulpicius. Concerning the time we have only this much for certain, that the Saint presided over the monastery of Solignac in the 10th year of King Dagobert, in which the grant of Eligius is signed as made on the X Kalends of December. Mabillon and others refer that tenth year to the year of Christ 631, reckoning from the month of March 622, in which Dagobert I was inaugurated king of Austrasia: Bolland, however, in volume 1 of February p. 371, defers the foundation to the year 637, which was likewise the tenth of Dagobert, counting from the death of Clotharius his father. But one may see the years of Dagobert I computed in both ways in Mabillon, book 6 On Diplomatics, p. 464 and following.

[17] as it seems, 637. I judge Bolland's reckoning the more probable: for Eligius, before the construction of the monastery, on the testimony of Audoenus book 1 chapter 13, discharged an embassy to Judicael, prince of the Bretons, and on returning brought him with him to the king of the Franks. Now the coming of King Judicael to Dagobert happened in the year of Christ 635, as we learn from Fredegarius chapter 78 in Ruinart. Add that Sigebert in his Chronicle does not mention Solignac except at the year 637. Remaclus therefore in that year, as it seems, being given as abbot to the new monastery, vigorously animated the 150 monks subject to him, by example more than by word, to undertake the exercises of the religious life according to the rule of the most blessed fathers Benedict and Columbanus. How great a perfection of monastic religion flourished there in consequence, Audoenus, an eyewitness, declares in chapter 16 in these words: To which place I too came, and I saw so great an observance of the sacred rule that the life of those monks is almost singular above the other monasteries of Gaul, with the one exception of Luxeuil, of which he treats below in chapter 21. Nor is the excellent training of St. Tillo to be passed over, which the Life of him thus records in Mabillon, Century 2 p. 995: For Eligius, having received the blessed Tillo, handed him over to St. Remaclus, abbot of his monastery of Solignac, to be reared and instructed in letters. Whom the holy Man, as he had received in charge, reared with all diligence in the pursuit of piety,

trained in sacred letters, and strengthened with evangelical and apostolic teachings.

[18] Thence summoned into Austrasia, he is set over the monastery of Cugnon When the holy Abbot had for some time — that is, for about six years — governed that monastery with great integrity of manners and fatherly solicitude, the fame of his sanctity, spread far and wide, reached even the nobles of the Austrasian palace themselves. Therefore, says Notger, it was proclaimed in the royal court that so great a Man ought not to be absent from the king's presence, that by his prudence the affairs of the kingdom might be ordered, whose distinguished merits were already at that time so spoken of. Being summoned therefore honorably, as was fitting, he is brought to the threshold of the palace. Nearly the same things the older Life has, and Hariger chapter 49. Hence it might be conjectured that he for some time acted in the court of St. Sigebert III as procurator of the sacred archive of the palace; at which time, at the exhortation of St. Nivard, Bercharius came to be formed by Remaclus, whose venerable reputation, commended by the titles of prudence and sanctity, had grown everywhere, as the Acts of Bercharius relate. See above number 13 at the end. When the Saint was summoned into Austrasia is not established: yet it must have happened before the year 644, if what the recent compiler of the Life says is true, that he was there initiated into the priesthood by Goericus, surnamed Abbo, bishop of Metz; since he died in the year 643, on the XIX day of September, as we said in volume IV of July p. 430. Thereafter he was set over the monastery of Cugnon in the duchy of Luxemburg, either to build it, or at any rate to order and govern it, on the testimony of St. Sigebert in the charter of foundation in volume 1 of February p. 234: Under the devotion of our soul … we will to construct a regular monastery in honor of our patron Peter, of Paul, of John, and of the other Martyrs, in our land, the forest of the Ardennes, in the place which is called Casegonguidinus, which the river Sesomiris is seen to encircle, … and there, under Christ's auspices, we appoint Remaclus abbot, etc. Which charter Martène notes to have been given about DCXLVIII, volume 2 of the Collectio amplissima p. 6. At the same year 648 Mabillon mentions this monastery, volume 1 of the Annals p. 403, where he has thus: At this time also Sigebert, the most pious king of the Austrasians, displayed royal munificence in founding monasteries … The first in origin is that which he built at Casæ-congidunum … having summoned from the monastery of Solignac the abbot Remaclus, that he might preside over the servants of God gathered there … There still survives even now a cell or priory in the aforesaid village of Casæ-congidunum, situated between the towns of Chiny and Bouillon, on the river Sesinara , which joins the right bank of the Meuse near Château-Regnault.

[19] The foundation Le Cointe places three years earlier, namely in the year 645, he is set over the monastery between the year 644 and 648: and after him Denis de Sainte-Marthe, volume 3 of Gallia Christiana col. 931: Casæ-congidunum of the Order of St. Benedict, upon the Sesmara river, is founded in the year DCXLV. But the year of the monastery's founding cannot be exactly assigned; for Sigebert's charter is destitute of chronological notes, nor does Sainte-Marthe cite any instrument. What Le Cointe says in number 9, that Godo, who in the charter is named Apostolicus, that is bishop, did not preside over the church of Metz before this year, seems equally false as that which he had premised concerning Tillo's being substituted at Solignac in the place of our Saint: for the successor of Remaclus in the abbacy of Solignac is called by Sainte-Marthe Childomarus, under which abbot Tillo returned to Solignac. See volume 1 of January p. 379 and Century 2 of the Benedictines p. 994. But Godo began to sit in the see of Metz in the year 644, as was shown in volume IV of July cited above: whence it is plainly deduced that the charter was not given before the year 644; but the certain time of the foundation cannot be elicited. Concerning that monastery Notger and Hariger in chapter 54 write the following: In the place which is called Casæ-congedunus, situated upon the river Sesmara, the same king

(Sigebert) had built a monastery by the counsel of his nobles in honor of the Apostles Peter, Paul and John, because it offered dwellings suitable for the habitation of the servants of God; he had enriched it with the gift of his bounty, had gathered together persons approved in serving God, over whom he appointed the blessed Remaclus as provisor, and charged him to accustom the inhabitants to live according to the tradition of the fathers. There remains to the present day the place of his prayer, hewn by his own work in the rock, whence to the sick benefits come even now: where he too for some time offered himself as a victim on the altar of the most high God, wasted with fasts and vigils, and, more familiarly joined to God, suspended himself in holy contemplation, and poured out the streams of his teaching into the hearts of his subjects.

[20] and having become a regionary bishop, the successor Among these seems to have been St. Hadelin, a noble young Aquitanian, who, having left his country for the love of Christ, came into Austrasia with the holy Remaclus, whom he had set before himself for imitation, says Menard. Notger too, in the Life of him, volume 1 of February p. 373, testifies that he was in all things a sharer of the pious acts and hardships of our Saint and a companion of his pilgrimage. Finally Bolland in the preliminary Commentary number 38 says that partly at Metz, partly at Cugnon, he devoted himself to sacred letters and piety. Meanwhile, while the holy Abbot was assiduously engaged in forming the monks of the new monastery according to the order and admonitions of the ancient fathers, St. Amandus laid down the bishopric of Maastricht in the year 650. His Life at the VI of February may be consulted, or Pagi in the Critica on Baronius at the years 649 and 650. Remaclus, who had already before obtained the priestly infulæ (on the testimony of the Life below number 2), or had been ordained a regionary bishop, is soon substituted for him by the votes of all in the see of Maastricht: Amandus himself, as is likely, says Henschen p. 834, persuading the king to lay that dignity upon him, and exhorting the Saint to deign to undertake it, and promising that he would bring it about at Rome that Pope Martin should be willing that all be ratified. The interpontificate of 9 years, during which St. Landoald is thought by Aegidius to have been vicar of the see of Maastricht while it was vacant by the abdication of Amandus, is fictitious: for Amandus was still sitting in the year 649, as is established from the replies of St. Martin the Pope given to him after the Lateran council held in that year in the month of October; but Remaclus had already been substituted for Amandus in the year 651, which will appear more clearly below.

[21] of St. Amandus, he is chosen by the votes of all. It will be of use now to relate in the words of Notger with what zeal and with what earnestness the holy Prelate was demanded for and raised to that see. To Sigebert, he says, the people of Maastricht, with the common election of the priests, with the concourse and hearing of the magnates, with the outcry too and acclamation of all orders, offered this prayer of their petition: that none ought to preside over them

but the blessed Remaclus; that he was pleasing to the angelic spirits, reverend to the inhabitants of the earth, that they had experienced manifold advantages of his benefits, and had often felt the support of his intercessions both with the king and with the nobles; that they had noted the skill of his prudence, since he frequently bestowed his labor upon the royal counsels, that knowledge of the Scriptures was not wanting to him, whence he might bring forth things new and old … To such prayers the king favorably assenting, and dutifully agreeing with such zeal, decreed to grant their petition, because they demanded what was just, and at the same time to enter upon conference with the blessed Man about this. But who could suffice to relate with how great a sweetness of words the most kindly king soothed him to consent? Who at last could avail to narrate how greatly the blessed Man was seen to struggle and resist so far as he could? But the king, relying upon the counsel of the priests and nobles, did not desist from his proposed intention: the holy Priest indeed, fearing to go against the divine sanction, though unwilling, is substituted as the twenty-seventh to the church of Tongeren or Maastricht, that he might thenceforth diffuse among more men the seeds of the word, which hitherto long lying hidden in himself he had concealed. Things like these Hariger writes in chapter 50.

[22] The Saint's ordination Gelenius, Wion and Saussay assign to the III Nones of February, as was said in volume 1 of that month p. 319 among the Prætermissi. Hence Le Cointe and Sainte-Marthe fix the beginning of his episcopate at the year 653, His ordination is more probably to be fixed at the year 648. which was furnished with the Dominical letter F affecting the III day of February. But Pagi at the year 649 number 6 says that Le Cointe wrongly deferred Remaclus's ordination on that account to that year; since the birthdays of the Saints, the consecrations of bishops, and the dedications of churches are rather often noted in the Martyrologies on other days than those on which they occurred, and days of this kind have often been changed at the pleasure of the bishops and for the convenience of the churches, or finally, mention has been made of them in the Kalendars long after those solemnities had been performed, or the saints had died or been translated. Of this reply of Pagi we have no need here: for let us suppose the consecration to have been made on the very day on which it is commemorated, the III of February; not on that account, however, must it be deferred to the year 653, since the III day of February was equally a Sunday in the bissextile year 648, marked with the Dominical letters EF. And in this year he was more probably created bishop not indeed of a fixed see, but of an uncertain one, perhaps that by that title his dignity and honor might be increased, says Mabillon volume 1 of the Annals p. 404. The Short Chronicle of Lobbes favors this, in Edmond Martène volume 3 of the Thesaurus novus anecdotorum col. [ ], where St. Remaclus is read to have been ordained in DCXLVII, which by the old reckoning ended on the Kalends of March, or the XX of April, that is, the Easter of the year 648. But that in the cited Chronicle and elsewhere the Saint is then called ordained bishop of Maastricht, is to be understood by prolepsis or anticipation; since Amandus was still sitting at Maastricht in the year 649, as I proved above at number 20.

* commonly Cougnon

or Sesomiris, commonly le Semoy § IV. Whether he had his episcopal see at Tongeren or rather at Maastricht on the Meuse. [ ] The opinion is refuted This question might seem superfluous to the learned, after Henschen's Diatribe and Exegesis on the bishopric of Maastricht, and the preliminary Commentary on the Life of St. Amandus, volume 1 of February p. 824 and following. Certainly, as after Mabillon Denis de Sainte-Marthe admits, volume 3 of Gallia Christiana col. 817, that the see was translated by St. Servatius from Tongeren to Maastricht and there remained down to St. Hubert, Henschen has shown with so many and so unconquerable arguments both in the Diatribe and in the Exegesis*, that it needs no further confirmation. Nor less evidently in the Commentary cited did he vindicate the bishopric of Maastricht for St. Amandus, and consequently for our Saint too: since it is granted by all that Remaclus held the same

see which Amandus abdicated.

But because lately the most illustrious lord G. L. Baron de Crassier, counselor of the most exalted prince-bishop of Liège, has raised a suit against Henschen and has again denied the bishopric of Maastricht on the Meuse, by a Brief Elucidation published at Liège in the year 1738 and four years later by an Addition to the same; it will be useful to discuss this matter a little more fully, that the truth may shine forth the more. Yet I shall here touch only upon those things which properly pertain to our Saint or are in some measure connected with him: for I do not think it necessary to write a vindication for Henschen, or to establish the translation of the see. Both the Rev. Father Peter Dolmans of our Society has abundantly accomplished, having published at Antwerp in the year 1740 Apologetic Observations for the bishopric of Maastricht on the Meuse, in which he excellently refuted the Brief Elucidation. Then to the Addition to the Brief Elucidation he opposed Further Apologetic Observations, printed at Louvain in the year 1742: to these, however, nothing, so far as I know, has hitherto been answered, nor do I see what could be solidly answered. Consult the Memorie Trivulziane for the month of September 1740 from p. 1794.

[24] about the see of Tongeren, But to come to the point, the most illustrious lord Baron in his Brief Elucidation p. 19 thus pronounces: Concerning St. Remaclus it is certain that he was not only bishop of Tongeren, but also dwelt at Tongeren, as plainly appears from the Life of Bl. Trudo written by Donatus toward the end of the VIII century: for there Trudo is said to have been sent to the blessed Remaglius, pontiff of the city of Tongeren, likewise admonished by the holy man Remaglius, prelate of the city of Tongeren; finally at folio 36, having set out from Metz he came as far as the city of Tongeren, in which he found his spiritual father Remaglius the bishop. That these things are so read in the parchment Codex of 900 years, which the distinguished Elucidator possesses, we readily believe; yet we do not think it thence to be concluded that our Saint had his see at Tongeren. Hear the first Observation of Dolmans p. 48: Hariger in Chapeauville p. 86, in the Life of St. Remaclus, writes the following: “The people of Maastricht, with the common election of the whole clergy and of the priests, … meeting the king, with much prayer demanded that the blessed Remaclus preside over them… To whose votes the king without hesitation assenting, decreed to grant their petition … He alone at last, overcome by the insistence of many, is substituted as the twenty-seventh bishop of the people of Maastricht”. From which I conclude that it is not certain that St. Remaclus was bishop of Tongeren: for when St. Remaclus was promoted to the infulæ

(of a fixed see), by the vote of what people,

by the election of what clergy was he preferred to the rest? The people of Maastricht, says Hariger, with

the election of the whole clergy and of the priests … demanded that Remaclus preside over them. Therefore the people of Maastricht demanded St. Remaclus as bishop. But for what

church? For their own or for another? For their own assuredly: for a people is not wont to demand a bishop for another's church, but for its own. Moreover the clergy of Maastricht elected St. Remaclus bishop. Therefore St. Remaclus was bishop of Maastricht. For the clergy, when the election belongs to it, elects a bishop for its own church, not for another's. “The right of electing a prelate belongs to the college of the widowed church”, says Lancellotti in the Institutes of canon law.

[25] and by solid arguments Then Dolmans forestalls an objection apt to be made: But, you will say, Hariger lived in the tenth century; Donatus in the eighth: therefore greater is the authority of Donatus in the present matter. I answer that the defect of age in Hariger is so supplied that by his own testimony he easily surpasses Donatus: for Hariger wrote the Life of St. Remaclus professedly; Donatus mentioned him only incidentally: accordingly Hariger examined the Life and deeds of St. Remaclus

more accurately than the other, using for that purpose an abundance of ancient monuments.

Let us hear Hariger himself speaking in his preface to

abbot Werinfrid:

“You presented”, he says in volume 1 of Chapeauville p. 1 and

following, “a little book on the Life of the special patron

both of us and of you, namely of St. Remaclus, complaining

… that it had been published more briefly than the matter demanded, in proportion to the greatness of his deeds, and at the same time you seemed … to exhort me that I should not only copy it, but should give it to be polished somewhat more

elegantly: both because there is at hand an ABUNDANCE of his deeds taken from elsewhere, and because there is no lack of information about the times, the diversity of which it is now especially needful to know, from your cartulary… Therefore I set about it… And lest this labor, undertaken at your exhortation, should prove unfruitful, I have gathered together, down to our own times, the times and deeds not only of him whom we have mentioned, namely St. Remaclus, but also of the other pontiffs of our see, which COULD BE SCRAPED TOGETHER FROM WHATEVER SOURCE, and I have offered to your wishes the Life THENCE EXCERPTED, for which above all you were panting with desire”.

[26] From these things it appears that Hariger not only undertook of set purpose to compose the Life of St. Remaclus, it is shown that the Saint, but also used an abundance of his deeds, and of the deeds of the other pontiffs scraped together from every quarter, and thence excerpted the Life of St. Remaclus. If therefore Hariger had found in these ancient monuments that St. Remaclus was bishop of Tongeren, would he have written him bishop of Maastricht? To suspect that would perhaps not be altogether unlawful, if he had written St. Remaclus of Maastricht baldly, without adding the various circumstances which accompanied the beginning of the episcopate. But now, since he relates the manner in which, demanded by the people of Maastricht, elected by the clergy, urged by the king, he was substituted as the twenty-seventh bishop of the people of Maastricht, it is necessary that we either establish St. Remaclus as prelate of Maastricht, or believe that Hariger forged all those circumstances of the election out of his own brain. But who would think Hariger so little a lover of truth? He indeed sufficiently shows how zealous he was for sincerity, when in Chapeauville volume 1 p.

28 he speaks thus: “St. Servatius presided as tenth over the church of Tongeren… Whose birth indeed and lineage, although some think he descended from the family of the kinsmen of the Lord and Savior; yet because we have by no means received the place of his nativity, nor have we anywhere else heard the causes of his coming; therefore we cannot be easy in believing, nor do we judge that so great an opinion, which perhaps is urged out of piety, is by all means to be disparaged: since according to Tully we ought not to be ashamed to confess that we do not know what we do not know; and it befits the assertors of this opinion modestly to confess ignorance rather than irreverently to lie for the sake of piety”. Behold how circumspectly, how sincerely Hariger gave his opinion about the lineage of St. Servatius. And shall we believe such a man capable of studiously fabricating many circumstances with which to adorn the see of St. Remaclus at Maastricht?

[27] Finally the misuse of the word "Tongerensian" in Donatus no less, although sometimes called of Tongeren by misuse, than in other writers (of whom we have already treated, and shall treat again below) easily had place, and he himself called bishop of Tongeren one whose predecessors had fixed their see at Tongeren. Whence Mabillon in the Notes to the Life of St. Remaclus, which he published among the Acts of the Saints of the Benedictine Order, Century 2 p. 490, and where St. Remaclus is called bishop of the see of the people of Tongeren, skillfully explains that manner of speaking there in these words: “That is, of the people of Maastricht. For although the episcopal see had been translated from the city of Tongeren to Maastricht by the blessed bishop Servatius, as Henschen amply and learnedly teaches in the Diatribe on the bishopric of Maastricht; nevertheless the name of the earlier see is sometimes read as attributed to the bishops of Maastricht. From the city of Maastricht, commonly Marstrich, on the Meuse the see afterward migrated to Liège, by the doing of St. Hubert”. A similar misuse of the word "Trajectensian" cannot be feigned in Hariger, who in Chapeauville volume 1 p. 54 expressly asserts that St. Monulph established the pontifical see at Maastricht, in the church of St. Servatius, to be there thenceforth: and accordingly he calls the successors of St. Monulph Trajectensian for this reason, that the see had been placed at Maastricht.

[28] he was truly and properly bishop of Maastricht. After these things he adds a second Observation:

If this argument of the distinguished Elucidator holds: Donatus wrote St. Remaclus bishop of Tongeren: therefore St. Remaclus was bishop of Tongeren; this argument of mine must needs hold too: Baudemund wrote St. Amandus bishop of Maastricht: therefore St. Amandus was bishop of Maastricht. Nay, if there is force in the reasoning of the distinguished Elucidator, much greater force must be in mine: for Donatus is not read to have been either disciple or intimate of St. Remaclus; Baudemund was both disciple and intimate of St. Amandus: accordingly St. Amandus was far better known to Baudemund than St. Remaclus to Donatus. Moreover Donatus touched the Life of St. Remaclus incidentally, Baudemund devoted himself wholly to the Life of St. Amandus. Accordingly the bishopric of St. Amandus was better ascertained by Baudemund than the see of St. Remaclus by Donatus. Finally Baudemund has many and most ancient historiographers who adhere to him; not so Donatus. Add that St. Martin the Pope gave a letter to the holy Amandus bishop of Maastricht, as Baronius has at the year 649 number 38. Therefore the authority of Baudemund is the stronger: whence we deduce that our Saint too was bishop of Maastricht, inasmuch as he was substituted for Amandus who was abdicating that same bishopric. But if anyone should wish to assign Remaclus to the people of Tongeren on account of the authority of Donatus, he will consequently, on account of the greater authority of Baudemund, have to say that after the abdication of Amandus either Remaclus or another brought the see back from Maastricht to Tongeren: but since no one has hitherto dreamed of this, there remains to Remaclus the see which Amandus relinquished, namely that of Maastricht.

[29] The contrary is not proved by the alleged residence at Tongeren, as is proved On page 52 Dolmans thus refutes the residence at Tongeren: What the distinguished Man adds, that St. Remaclus dwelt at Tongeren, he thinks proved from this, that St. Trudo (on the testimony of Donatus) came at the bidding of an angel to the city of Tongeren, in which he found his spiritual father Remaglius the bishop. But that St. Remaclus was found at Tongeren, not because he dwelt there, but because he was going about to survey his diocese, Notger bishop of Liège relates, in Surius at the 3rd day of September: “With pastoral solicitude,” he says, “he visited his parish after his custom… Meanwhile St. Trudo … is affected by a nocturnal vision… Brother, says the angel, … go to blessed Remaclus, who is not far from here”. Accordingly the inference of the distinguished Man is not legitimate, by which from the lodging of one passing through he concludes a fixed domicile in the city of Tongeren. That St. Remaclus chiefly conducted the care of the bishopric at Maastricht is gathered from Hariger, who in Chapeauville volume 1 p. 94 writes that the same Prelate, when the foundations of the monasteries of Stavelot and Malmedy had been laid, returned to Maastricht and again engaged himself in watching over the pastoral office. Since he says that St. Remaclus returned to Maastricht, he insinuates that the same had also previously been employed there, and indeed that the pastoral care was there so resumed as it had for some while been interrupted there.

[30] I know indeed that Notger, just cited, writes that St. Remaclus, betaking himself to Tongeren or Maastricht, from Notger and Hariger bent his mind to the cares of the pastoral office; but this ambiguous sentence does not convict Hariger of error: for from this disjunctive

statement, he betook himself to Tongeren or to Maastricht, it cannot be determinately concluded that St. Remaclus betook himself to Tongeren. Nay, if an exposition must be sought for the doubtful sentence, it will nowhere be more suitably sought than from Hariger himself. But if we stand by his testimony, it is evident that St. Remaclus resumed at Maastricht the discharge of the episcopal burden. A like explanation of doubtful speech has place elsewhere. Notger says, for example, in Surius: Blessed John, happily governing the church of the people of Tongeren or of Maastricht, put off the man. And after many things: At length the Man of God (Remaclus) … is given as prelate to the church of Tongeren or of Maastricht. Blessed John and Remaclus were not, if we speak strictly, prelates of both cities: since only one or the other city was the chief city of the diocese; but which, Hariger again explains, who expressly writes each Saint bishop of the city of Maastricht.

[31] Nay, Notger explains himself, when he says: “King Dagobert … establishing the see at Maastricht, strove … to place blessed Amandus … in the see of Maastricht. And that holy man indeed for three years … sowed the word of life: but seeing that he profited nothing … he betook himself to other places, as he had done before, for the sake of preaching. It is however not ascertained how long the people of Maastricht then remained without a pastor, until his father gave Sigebert as king to the Austrasians… But to him the people of Maastricht, out of the common election of the priests, … offer prayers, that none but blessed Remaclus ought to be set over them as bishop”. All which sufficiently shows that these words of Notger: prelate of the church of Tongeren or of Maastricht, are to be interpreted in favor of the see of Maastricht.

For if the see remained at Tongeren, why, on Notger's testimony, was St. Amandus placed in the see of Maastricht? Why did the people of Maastricht remain without a pastor? Why did the people of Maastricht demand St. Remaclus to be set over them as bishop? And thus Notger himself confirms what I have related above from Hariger, and the bishopric of St. Remaclus at Maastricht remains established not only by the testimony of the abbot Hariger, but also of the bishop Notger.

[32] In vain therefore does the Lord Baron say on p. 20 of the Elucidation, which neither the bull of Leo IX nor the other charters objected can overthrow that it appears clearer than light that St. Remaclus is not only called bishop of Tongeren, but also dwelt in the very city of Tongeren: for that alleged residence has been refuted above. He then subjoins, to confirm his opinion: In the first place there proves it the bull of St. Leo the Pope, the IX of that name, in which, confirming the privileges of the monasteries of Stavelot and Malmedy, the following are expressed : “Since the blessed Remaclus was the builder of both monasteries, and formerly bishop and pastor of the people of Tongeren”. Which bull Aubert Le Mire reported in the Notitia ecclesiarum Belgii chapter CXXVII, p. 291; as also the diplomas of the emperor Otto II, and of the Supreme Pontiffs Gregory V and Sylvester II, reported by Edmond Martène, Veterum Scriptorum & Monumentorum* volume 2 p. 50 and following. But, granting gratuitously that it was so written in the originals, by what reasoning will the distinguished Elucidator prove that the word "of the people of Tongeren" is to be taken properly? And so long as he has not shown this, the authority adduced avails nothing for concluding, against more ancient testimonies, that our Saint had his episcopal see at Tongeren. Otherwise, from the fact that

Stephen, tenth bishop of Liège from St. Hubert, in Chapeauville volume 1 p. 351 calls himself bishop of the people of Tongeren — in an improper sense, of course — anyone will be able by the same reasoning to infer: therefore at that time the episcopal see was in the city of Tongeren, and so either Stephen was not prelate of Liège, or he had two episcopal sees at once, one at Tongeren, the other at Liège; which the people of Liège, I think, would by no means admit. A like argument could easily be framed about several other bishops of Liège; for Pope Zachary, on the testimony of Henschen in the Exegesis, volume VII of May p. XXXVI number 53, in Letter VI about the year 751 wrote to Fulcarius bishop of Tongeren: Walcandus, in the cited volume of Chapeauville p. 154, is named bishop of Tongeren by the emperor Louis the Pious in a charter of the year 831. By the same name, in the Henschen just praised, Franco, the predecessor of the aforesaid Stephen, and Farabert call themselves, subscribing to councils, the former at Toul in the year 860, the latter at Ingelheim in the year 948. Durandus too, twentieth bishop of Liège, to whom in the year 1024 Conrad the Salic granted a charter published by Chapeauville p. 263, is said in his epitaph, in the same place p. 260, to have governed the see of Tongeren.

[33] even were it established that these are not interpolated, Just as therefore the people of Liège will deny the consequence, on the ground that those bishops, out of love of antiquity, were called Tongerensian by themselves or by others only improperly, since the see was then at Liège, not at Tongeren; so we likewise say, according to what has been disputed above, that the name of bishop of the people of Tongeren was attributed to our Saint only by misuse, in place of that of the people of Maastricht. Perhaps too the men of Stavelot at that time wrongly thought that St. Remaclus had sat at Liège, and therefore inserted the word "of the people of Tongeren" — as several bishops of Liège had preferred to be named — into the petition to which the Pontifical and imperial rescripts had to be fitted. Wherefore those charters objected, and others, even if it were certain that they are not interpolated, cannot overthrow the Saint's bishopric of Maastricht: since from the bare title "bishop of the people of Tongeren" (which nevertheless, in the praised Martène, the precept of Otto III given in the year 986 and all the Stavelot monuments older than the year 980 omit) the place of the see cannot be gathered; the distinguished Man himself saying, on the last page of the Elucidation, that that title was continued by misuse among the people of Liège: why not also among the people of Maastricht, from whom the see passed to Liège, as has been proved abundantly and more than enough by Henschen and most recently by Dolmans, both in the earlier Opuscule p. 67 and following, and in the later from p. 21. A few little words of Charles de St. Paul will suffice here, p. 148 of the Geographia sacra published at Amsterdam in the year 1704: At length holy

Hubert transferred the bishopric from Maastricht to Liège in the year DCCIX. The translation of the see to Liège Lobbetius and Foullon likewise assign to St. Hubert, and Bucher and Fisen expressly bind it to the said year 709: it was not therefore made only in the X century, as the distinguished Elucidator writes p. 40. So much in passing.

[34] But, you will say, none of the Stavelot monuments cited has the title of bishop of Maastricht either. I admit it; but neither have we used them to define the place of the see. Further, since the most solid arguments of Dolmans, nor the Index of Molanus. By several other by which in the earlier opuscule in various places he showed that the episcopal see was at that time at Maastricht, the most illustrious Lord Baron has not even attempted to attack in his Addition; in vain does he there on p. 37 suppose his opinion about our Saint to be sufficiently proved: for Dolmans rightly observed in the Prologue of the later opuscule, that he proves nothing SUFFICIENTLY who does not dissolve the reasons of the opposing party. Lastly, as to what the most noble Man objects on the cited page of the Addition from the Index of Molanus, that Remaclus was substituted as bishop of the see of Tongeren; I answer from the Natales Sanctorum Belgii p. 187, where these things are read: But so far did the sanctity of holy Remaclus spread itself, that after blessed Amandus he was compelled by the clergy and the nobles of the court to the bishopric of Maastricht. And indeed that the Saint had his episcopal see not at Tongeren but at Maastricht is proved, besides what has been said above, 10 by the manuscript Chronicle of Saint-Trond, noted among us as N Ms. 3, in these words at chapter 3: St. Remaclus … is ordained bishop

of Maastricht. The same is repeated in other words at chapter 5: at chapter 12, St. Remaclus abdicates the bishopric of Maastricht. It is proved 20 by the Life from the Ms. of Rouge-Cloître, both by its very title: On saint Remaclus, XVII bishop of Maastricht, and by these words at folio 1 verso: Meanwhile the Man of God, full of the Holy Spirit, is substituted bishop of the see of the people of Maastricht. It is proved 30 by the Deeds of the pontiffs of Maastricht and Liège, published from the ancient Ms. codex of the most distinguished lord baron de Crassier himself, by Martène, volume 4 of the Veteres scriptores col. 845. Nor can any doubt be raised from the fact that Theodard is there said to have succeeded his Master in the see of Tongeren, or of Maastricht: for the author himself sufficiently shows in the Preface col. 843 in what sense he understands the word "Tongerensian", namely the improper one. Anselm, canon of Liège, in volume 1 of Chapeauville p. 101, has only: he succeeded him in the see of Maastricht. Godeschalcus likewise, who flourished in the year 770, in the same place p. 326: Theodard presided over the pontifical see of the town of Maastricht.

[35] It is proved 40 by Renier, monk at St. Lawrence near Liège, testimonies the same see is asserted for the Saint. chapter 2 of the Life of St. Lambert, pronouncing thus: Remaclus received the see of the church of Maastricht. It is proved 50 by the Magnum Chronicon Belgicum in Pistorius volume 3 of the Scriptores rerum Germanicarum p. 24, where it is thus read: Blessed Remaclus, XXVII bishop of Tongeren (from the more ancient place of the see, in which some of his predecessors had sat) and XVII of Maastricht, from the episcopal see which after St. Servatius he held at Maastricht. In the same way understand the Extract from the register of Malmedy, written by some practitioner about the year 1299, which most courteously in the year 1654 Benedict delle Rive, priest of the monastery of Stavelot and prefect of the library and archive, sent hither: In the year DCXLVI, according to authentic histories, St. Remaclus, by command of Sigebert king of the Austrasian Franks, is ordained bishop of the people of Tongeren, a man of great sanctity, etc. In the year DCLI king Sigebert, despairing of posterity of offspring (this is false, for he had a son Dagobert II, as Henschen has shown) built for God XII monasteries here and there, among which Stavelot and Malmedy were eminent, there cooperating with him in these Grimoald the Mayor of the palace, and St. Remaclus bishop of the people of Maastricht; who indeed Remaclus, not long after, being weary of secular tumults, took in the monastery of Stavelot the habit of the monastic life. But do not trust the years marked there; for that practitioner, as Rive warns in his letter, noted a certain number in place of an uncertain one: whence some have been led into error. Finally Theodoric, abbot of Saint-Trond, proves it in the Life of St. Landrada, volume 2 of July p. 626, in these words: At that time Martin at Rome, Remaclus at Maastricht, were wakeful in word and work in the priestly care.* I omit other things, lest I beget weariness in the reader.

exprimit read pertæfus § V. The virtues and deeds of the holy Bishop with St. Trudo, from the Life written by Notger. [ ] The episcopal dignity adorned by the Saint's The extraordinary virtues of the holy Bishop the anonymous of Stavelot relates summarily in the Life at number 3 and 9; the same Surius pursues more fully from the Notgerian Life, at the III of September p. 24, but with the style changed. It will be of use to hear Notger himself, who describes them in the cited apograph of the old Cologne Ms. in these words: Further, of what merit and of how entire a religion he showed himself in that same government, it is not within our faculty to unfold; since at once in the very beginning of his ordination the Lord conferred upon him so great a grace of preaching that all most speedily lent the ear of obedience; there was none who did not love him from

affection, and each one sedulously strove for his part to cleave to his teaching: for arrogance usurped nothing of his manners, humility entire had possessed him entire. The proud revered him as their superior, the humble embraced him as a brother, good to all in common, assuredly benevolent to all, placed on earth he showed himself heavenly in bearing and in manners; angelic in aspect, shining in gait, holy in act, most upright in body, most skillful in mind, circumspect in work, most excellent in wit, great in counsel, catholic in faith, most patient in hope, he stood diffused in charity, and of what merit he was, he declared by his works.*

[37] various virtues, many instructed by him Indeed most pious, and most approachable with all sweetness, always midway between rich and poor, so that the poor reckoned him as a poor man, the rich as a rich; for he weighed not the persons of the powerful, but the elegance of manners, honoring each the more readily the more holily he knew him to live; what he asserted with the mouth he never destroyed by action; showing forth in work what was to be taught by voice; and what divine grace granted him, he transmitted to posterity: for not only through himself do his deeds profit us even today, but also the works of his disciples, and of those who were faithfully educated by him, are for our example and imitation. He was the founder and rector of very many monasteries, where by his example to the present day the ranks of those serving Christ increase. He was the father and instructor of many disciples, whose souls he both won for Christ, and by whom and by whose successors souls are still won. His talent, daily put out at interest, yields its recompense, and it is ascribed to his merits that it is heaped up with their increase. Of whose number was blessed Theodard, without doubt formed by him in ecclesiastical disciplines, inasmuch as he was designated by him as his own successor, and obtained the final crown of martyrdom; holy Lambert too was one of his discipleship, who himself also displayed an approved martyr in his own time. He too is numbered among the Saint's disciples by Hariger chapter 51; but wrongly, says Mabillon in the Notes p. 492. Certainly Godeschalcus, cited at number 34, names no other teacher of Lambert than Theodard, prelate of the town of Maastricht.

[38] So too blessed Hadelin, who himself also is said to have been sprung from Aquitaine and a fellow-comer of that pilgrimage, disciples: endowed with the spirit of prophecy while at one time he was performing works worthy of God where he had withdrawn, saw in a vision the same Father appear to him, comely in countenance, reverend in hair, most excellent in all the rest of his stature, who also showed him the place of his future manner of life and of his perpetual rest, and designated a spring fit for the uses of men, which is still plainly shown to all, since both in that same place he rests as to the body, and, present in spirit, does not cease to bestow innumerable benefits daily upon believers there. That afterward in the year 1338 the body of St. Hadelin was translated from Celles to Visé, you will find in volume 1 of February p. 367. In the work also of the holy Man Trudo, and in the lot of his election, it is to be weighed with what intention the holy Priest kept watch over the folds and the guardianship of the Lord's flock, and that, full of the prophetic spirit, he was at times foreknowing of things to come, and, burning with the love of the divinity, had grown cold to the incitement of all covetousness.

[39] With pastoral skill blessed Remaclus went about his parish after his custom; He instructs Trudo about what is to be done, those whom he could he snatched from the voracity of the wolves, and busied himself to win them for the chief Pastor. The good he supported, that they might advance to better things; the slothful and torpid he exhorted to come to their senses. Meanwhile holy Trudo, still blooming in boyish age, was putting forth his first fruits of good savor: he, though he was strong in the nobility of a very high blood, yet panted the more by the force of divine love and by the pursuit of the virtues, and was so touched by the ardor of the Holy Spirit, that at one time he bound himself by a vow that, if at any time under Christ's auspices he should learn the sacred letters, he ought to build a church on the ground of his own property, and would there serve perpetually, and would gather, so far as he could, fellow-workers who would serve the Lord with him. Glowing with such a desire, he is seized by a nocturnal vision, etc., which the anonymous of Stavelot narrates fully enough below at number 5 and following. Notger afterward explains in what manner the holy Bishop sent Trudo to Metz, and thence after some years received him back sent home to him.

[40] Giving therefore (Remaclus) to him a little letter of his own, sends him to Metz, and on his return fortified by his blessing, he sent him to the bishop of the city of Metz, to be instructed by him according to what the Holy Spirit had indicated to him. Over the city of the Mediomatrici there then presided the holy Chlodulf, as he was the son of blessed Arnulf according to the flesh, so also his heir and most worthy successor in the merits of the virtues and in the infulæ of the pontificate. Of Arnulf volume IV of July from p. 423 may be seen; of Chlodulf, volume 2 of June from p. 126. But since Chlodulf was consecrated bishop on the XIX of April 655, or, as Pagi prefers, the XIII of April 654, certainly Trudo was not sent to that bishop before the year 654. He most kindly and humanely received blessed Trudo, congratulating not only

on the choice of him who was received, but on the most reverend commendation of the sender, namely of holy Remaclus: he learned the causes of his coming, charged that he be imbued with sacred letters and the divine law, received in the stead of holy Stephen the delivery of his possessions, and through several courses of years, while he tarried there, treated him well; instructed in the things for which he had come and promoted even to the height of the presbyterate, he sent him back to the holy father and fellow-bishop Remaclus, in the 10th year of the bishopric of Remaclus himself, as the Chronicle of Saint-Trond has, chapter 8.

[41] receives him kindly, being wholly free from cupidity. Who, having inquired what the Lord had done concerning him, and whether his journey and return had been prosperous, and approving that he had been learned in the divine law, rendered immense thanks to God: Praise, he says, be to thee, O Lord, Father of heaven and earth, because thou hast deigned to fulfill the word which thou didst reveal to me, thy little one, concerning thy servant, and because thou hast called him back to me safe, becomingly adorned with thy precepts. And he granted him to announce the divine word in his diocese, etc., concerning which in the Life of St. Trudo at the XXIII of November. Then Notger praises Remaclus, that he was so free from all avarice and cupidity that he demanded nothing from Trudo for himself or for the uses of his own. The author of the Life of St. Chlodulf, volume 2 of June p. 129, writes indeed that Remaclus wished Trudo to hand over his goods to the church of Maastricht, and prayed God with continual prayers to put this mind into Trudo; but it is clear that this could be wished without avarice, nay holily, before the will of God concerning those goods had become known: and when the Saint learned this, he fulfilled it perfectly, bidding Trudo bestow his possessions not on the church of Maastricht but on that of Metz. Nothing therefore is taken from his praise by that narrative. But let us hear Notger: It is pleasing now to attend briefly to these things: that in blessed Remaclus, as we said before, the fires of all cupidities had cooled; that he surpassed the merits of all the priests of our age; that he condemns all the bishops of our time by comparison with himself; who, if perchance the same option were given them as to this holy Man, would without doubt do anything else rather than do it. That is to say, so far from bidding devout persons bequeath by will what was to be offered to another church and not their own, they would rather dissuade those who offered

of their own accord from doing it; nay, they would make them bequeath to themselves, and — be it said by their leave — would supplant others. Which the more it is to be pressed home upon us, the more is the merit of blessed Remaclus, who trampled upon it, to be extolled with magnificent praises.*

[42] Care of his household, solicitude for the flock. We therefore thought that the whole text of blessed Trudo must be inserted, that we might also demonstrate that the gift of prophecy and the knowledge of things to come were not lacking to the blessed priest Remaclus. Who, first, when his household mocked at that same servant of Christ, as he was departing from him, on account of his dress, because he had taken to himself so mean-clad a person, learned these things by the revelation of the Holy Spirit, and most severely rebuked them upon that matter, received them repentant, and admonished them to amend for the future; but these things elsewhere. Who at last could suffice to relate how holily and religiously blessed Remaclus lived for the rest, and how great was his solicitude toward the flock committed to him? He admonished all to keep themselves from the allurements of the flattering world, to draw back the steps of their intentions from secular cares, to hold the concord of brotherly peace, to run without stumbling the path of God's commandments, not to love the world and its concupiscences, but to trample them, with unresisting mind, as the flower of the grass that shortly passes away, but with mind and work to desire heavenly things, etc. Notger afterward relates the foundation of the monastery of Cugnon: but that preceded the Saint's episcopate. See above §3. Of the two others it will be treated in the following §.

read angeli cus elsewhere culpandum § VI. The monasteries of Malmedy and Stavelot built at the Saint's urging and by his care. [ ] [He is the author to St. Sigebert of building some monasteries in the Ardennes forest:] Both those monasteries, which are even today very famous, are distant from Liège, as one goes eastward and toward Trier, about six Brabantine leagues; the one from the other scarcely a league and a half, according to Nolin's map in Denis de Sainte-Marthe, volume 3 of Gallia Christiana. At what time they were founded will be examined below, after the reader shall have been more fully instructed from Notger about the site and the other circumstances of the building. Thus then he has:

At length, growing weary of that place (Cugnon), though it is uncertain for what causes — yet, as the report

of the account goes, namely because the same place was pressed on all sides by the persecutions of those dwelling round about and of the more powerful, and the king had not in

the neighborhood the means whereby any enlargement could be made for that place, the holy Man brought his mind to approach the king about this. It is my resolve, he said, to sound your highness, illustrious prince; because, although there are in many places monasteries dedicated by your munificence to the worship of God and of the Saints, the Ardennes alone, set among steep mountains, shut off beyond the frontier, is known to have few or rather no monasteries; let therefore your serenity command that some be built there; the means of building will be at hand, God favoring, and the nearness of our see will supply what is wanting: nor will it be impossible to enlarge it and to provide for necessities, since it is agreed that the lands lying round about are subject to your dominion.

[44] It is yours, said the king, most blessed Father, yours to counsel us in this, he is set by the king over the work, but it will be ours to lend the ears of our serenity to assent as speedily as possible to your counsel and to have the work done in good time; it will concern you, I say, to arrange it and to press on that work; it will concern us to assign the places which you shall choose as suitable for these, and to supply the costs of whatever help you shall need. Therefore, having called together his faithful men, namely holy Cunibert the archbishop, Atellanus, Theodefrid, Gislochardus, bishops likewise, and also his nobles Grimoald the mayor of the palace, Folcoald, Bobo, and his household officers Chlodulf, Ansegisel and Bezelinus, the king said: By the will of God and by your consent and that of the rest of our faithful, we determine that two monasteries be made within our forest situated in the woodland of the Ardennes, in which be gathered religious men to serve the monastic Order, who for our safety and that of our successors, and for the stability and quiet of the whole kingdom, and for the preservation of those who watch over the cares of the kingdom, shall be bound to entreat almighty God more abundantly;*

of which matter having at hand as monitor and instigator

the blessed Remaclus, we set the same

over that work as provisor and minister.

[45] The holy Priest therefore, having received the royal authority

and the support of the necessary companions, and founds Malmedy, attacks the woodland of the Ardennes, vast with marshes and rugged mountains; he crosses the Fagnes, comes to the brook

of the Warche: he finds there indications that those places had once been given over to idolatry, stones shaped into images of Diana and other portentous names, springs fit indeed for the uses of men, but polluted by the error of the heathen, and on this account still liable to the infestation of demons. Therefore, having made an adjuration of the name of Christ and stretched forth the sign of the holy cross, he purified that place from the incursion of demons; and at once the water, gliding away drop by drop from its own channel, disappeared. Seeing therefore that that place was fit for habitation, both by its fishful waters and by its most rich pastures, he increased over the spring a copious blessing of prayer, carved the sign of the cross on a stone, and poured lead over it into the holes. (That this was done for no other reason than that the sign of the cross might be more conspicuous, and because hollows of stones are wont to be leaded by workmen, our Foullon rightly judges, volume 1 of the Historia Leodiensis published in the year 1735 p. 90, against certain who philosophize much about the cause of the lead poured by the Saint.) Straightway most abundant waters flowed back, which make credible what has been said to those who behold them today; and because he had cleansed the same from the infestation of evil spirits, it pleased them to call it Malmundarium as it were "cleansed from evil." He built there an oratory, constructed dwellings for the uses of the servants of God, and increased whatever pertained to the worship of God.*

[46] then Stavelot: But because that lay in the parish of Cologne, he took pains to begin another also, which yet should be enclosed within the boundary of his own diocese. Going forward thence about two miles to the west,

he crosses the brook Calla, which is the boundary between the parishes, and halted at the river Amblève on the border of a certain mountain: there too, tarrying a while, he wrought with much zeal the things suitable to a holy manner of life, as anyone will be able to hear from the inhabitants who report it. But because that same place, although it abounded in springs, was yet confined by the narrowness of the ground, and therefore less sufficient for the uses of the necessary offices, he turned back again and went forward a little to the east, and espied a more spacious place and fitter for the future work: he began to press more attentively upon the proposed labor, and, as is wont in such matters, the divine power cooperated, and with prosperous success the effect followed his will. And because, on account of the concourse of wild beasts running together thither from every side, either to drink or to feed, as it were to a stall, the name Stabulaus had of old been given to that place, he did not think it worth changing, but that it should always be called and be a stall of faithful souls, thenceforth hastening thither as to the pastures of everlasting life. For to the brethren whom the holy Man had for the present gathered there, a troop of divers wild beasts often struck no small terror by their noises, so that they ran back in horror to blessed Remaclus, who was pressing on that work, and begged what fortification, what defense they might take against these snares of the devil.*

[47] he gives his people wholesome counsels against the devil's snares; Whom kindly consoling and strengthening in common, Believe, he said, in the Lord, little sons, faithfully, embrace his commandments inviolably, keep your mind harmless from thoughts that are without understanding, and, purifying your souls, render to the Lord a clean service, pray without ceasing, sing psalms at evening, morning and noon, give yourselves to reading as often as possible, fortify your foreheads with the little sign of the cross, store away its power in the inmost cave of your hearts; and at once the snares and the efforts of the invisible enemy will be reduced to nothing, and the horror of those wild beasts, through which he hopes he has found an approach for assailing you, will be in vain: for in such wise he assailed before you those dwelling in the vast desert of the Egyptians, of the Thebaid and of Nitria, of whom may God grant that we become even slightly imitators. He has a thousand arts of harming, there are innumerable deceits of snares; but we are not ignorant of the wiles of him who sometimes even enters his engagements by means of flies, and we, the servants of Christ, the more we are pressed by his assaults, the more we rise up, when we resist. Satan by experience greatly fears the beginnings of those who are entering upon a right life: vigils, prayers, fasts, meekness, patience, voluntary poverty, contempt of vainglory, humility, mercy, and above all a pure love toward Christ; and therefore, like a lion in a den, he lies in wait from a hidden place to frighten you from your purpose. Having exhorted them with these and the like things, he made their minds readier in the obedience of God and rendered them more even-tempered against all temptations: after this, having appointed overseers of the works, he assigned whatever was to be done, and, returning to Tongeren or to Maastricht, engaged himself again in watching over the pastoral office.

[48] Not much time thereafter had elapsed when the king heard that the monasteries had been built in his forest: he dedicates the monasteries, and presides over them as abbot. he rendered immense thanks to the almighty Lord, and because the churches, adorned with new material, needed the episcopal blessing, he sent and summoned blessed Remaclus, and gave charge that both that which lay under the parish of Cologne — with the consent of the venerable Cunibert, metropolitan of that city — and that which lies within our diocese, be solemnly consecrated by blessed Remaclus; so that they which had been built by his arrangement and utmost zeal might also by his diligence be endowed with the pontifical blessing: which the holy Man forthwith fulfilled, as being one so dear to the king and the nobles that nothing of importance was done without his counsel. Whence it came about that, because he was held in so great honor and dignity among them, when the solemnities of the Masses had been performed, Grimoald the mayor of the palace handed over both monasteries to the same blessed Man, to be thenceforth governed by his skill, and that whatever was necessary for the monastic Order should be furnished by the royal loftiness at his suggestion and care. Thus far Notger; from whose narrative it becomes plain that those monasteries were not built before the Saint was raised to the see of Maastricht. The same is clear from Hariger chapter 56, from the anonymous of Stavelot, and from the Chronicle of Saint-Trond chapter 7. To which may be added the following from chapter 37 of the manuscript History of the Saints of Namur, which we keep under the wrapper B 93 a: When he (Sigebert) was pressing on more earnestly with the founding of the monastery of Stavelot, Grimoald the Mayor of the palace cooperating with him, and likewise with the building of the monastery in the place which is called Malmedy; having taken counsel with Remaclus bishop of the people of Tongeren, etc., which are also read in the manuscript Passion of St. Theodard at the X of September.

[49] Mabillon, however, thinks the contrary, volume 1 of the Annals p. 403, writing as follows: It is discussed at what time That this was done before Remaclus was taken up to the government of the church of Tongeren, appears from the above charter of Sigebert, in which Remaclus is called only abbot: although the writers of his life place it after his promotion, being certainly not very accurate in designating times. But this reasoning of Mabillon is less accurate; since that above-mentioned charter treats only of the monastery of Cugnon, as will be plain to one who inspects volume 1 of February p. 234 number 17. Denis de Sainte-Marthe, col. 823, argues in this way: Remaclus at that time was living at Cugnon, therefore he was not bishop of Maastricht. I answer that Notger and Hariger say only that the Saint grew weary of that place, and this could be done by one absent. Moreover, to live for a while at Cugnon and to preside over the church of Maastricht do not conflict with one another. Le Cointe at the year 648 number 22 contends that the beginnings of those monasteries are not to be thrown back after the ordination of Remaclus as pontiff of Maastricht, because Malmedy belongs to the diocese of Cologne, and no one will easily persuade himself that a monastery was built by a pontiff of Maastricht in another's parish. The same reasoning Martène also adopts, volume 2 of the Collectio amplissima p. 2. But this is a most trifling conjecture, says Pagi at the year 651 number 9, where he refutes Le Cointe. Certainly the holy Bishop could have been ignorant that the place, situated in the farthest part of the province of the Ubii, was outside the diocese of Maastricht; but if he did know it, he yet chose that place in preference to another for the extirpation of idolatry, not seeking the things that are his own, but the things that are Jesus Christ's. What

Martène premises on page 1, that Remaclus in the first charter of the foundation of both monasteries, col. 7, is given only the name of abbot, presses nothing: for he is called bishop in the same charter, as Henschen published it from the archive of Stavelot at the 1 of February p. 234 number 19; and in the second charter he is in both places called bishop and abbot. Add that those charters were granted not, as Martène thinks, about DCLI or in the very year DCLI, the fourteenth of the reign of St. Sigebert, but some years later. For Sigebert, in the last charter, decreeing that the instruments of the cessions should be valid only from the 14th year of his reign, does not say that the precept in which this is contained was issued in the same 14th year; nay, he plainly shows that from the 14th year of his reign down to the time of the given precept many years had flowed by, saying: If before the foregoing years, while we still seemed to be under a tender age, anyone received any of the instruments of this cession, let no effect be given to it; but let it remain void and empty: whereas he would surely have said before this year, if he had drawn up that charter in the very 14th year of his principate. But since at the beginning of the said charter he mentions the first donation, and holds it ratified, he sufficiently intimates that the instrument of this one too was issued after the 14th year of his reign.

[50] of the foundation, and the privileges of the imperial abbey of Stavelot Further, those monasteries, on the testimony of the Chronicle of Saint-Trond cited, began to be built in the sixth year of the bishopric of St. Remaclus, and accordingly in the year of Christ 655 or a little later. For according to the same Chronicle chapter 8 the Saint governed the church of Maastricht for ten years, which are to be reckoned from about the middle of the VII century, as is plain from what was said at number 20. But in what year they were completed and dedicated is not established: for the anonymous author in the Life number 10 says only that with prosperous success they were speedily completed; Notger above at number 48, that not much time had passed when the king heard that the monasteries had been built. With the lapse of time Stavelot grew into a small town, which by some is called Stablo or Stabla, and it is subject, together with the adjacent tract, to the dominion of the abbot, who already before the year 1376 is honored with the title of prince and count of Logne, says Denis de Sainte-Marthe col. 939. Of the origin and privileges of both monasteries the Spicilegium ecclesiasticum Germaniæ, published at Leipzig in the year 1716, volume 4, or part 3, p. 781, records these things: The imperial, free and exempt abbey of Stavelot is composed of two monasteries, namely of Stavelot and of Malmedy, canonically united in perpetuity from their origin. This was founded by Sigebert II king of the Franks about the year DCL ; it constitutes, with its territory, an estate and immediate fief of the Holy Roman Empire. The abbot for the time being of this consistorial abbey is a prince of the Empire, having vote and seat both in the general diets of the realm and in the circle diets of the Rhenish-Westphalian circle. This prince, confirmed as abbot by the supreme Pontiff, receives his regalia and the investiture of his principality of Stavelot and of the county of Logne and of his other fiefs immediately from the august Emperor sitting on his throne, and with the accustomed solemnities. The religious of both the said monasteries constitute but one Chapter, and that to be assembled at Stavelot at the convocation of the prior of Stavelot, as often as there is question of electing a new abbot, or of taking possession of the same abbey.*

[51] The builder and first abbot of both these monasteries was St. Remaclus, are assigned summarily. bishop of the people of Tongeren, whose sacred relics rest in the church of Stavelot in a most precious casket, exposed to the veneration of the peoples. More about the prerogatives of the monastery of Stavelot may be seen in the privileges of the supreme Pontiffs, of kings and emperors, and also of the archbishops of Cologne: where it is to be noted that the privilege of the emperor Lothair the third of the year MCXXXVII is called a golden bull; because it is written throughout in golden letters, and from it hangs a golden seal, on whose first face is the effigy of the emperor with this inscription: Lothair III of the Romans, emperor, ever august; on the other face is the city of Rome with this inscription: Rome, head of the world, holds the reins of the round globe. And this original privilege still survives quite entire in the public archive of the monastery of Stavelot, as also the original privileges of the supreme Pontiffs Celestine (II), Eugene (III),*

Alexander, and Adrian (IV), and also of Frederick and Arnold, archbishops of Cologne, and various others. The privileges of the ancient kings and emperors granted to the abbot and monastery of Stavelot are found confirmed at length by Charles IV, emperor of the Romans, of the year MCCCLVII, from whose exemplar hangs a golden seal; by Charles V of the year MDLIII; by Maximilian II of the year MDLXVI; by Matthias of the year MDCXIII. The said Spicilegium may be seen, and Martène praised above: but in both places are wanting the diplomas of Alexander, of Charles V, of Maximilian II and of Matthias. But the diploma of the emperor Leopold, given at Vienna the XX of July 1671, by which all the privileges are confirmed, Martène published in the year 1730 in the Rights of the imperial monastery of Stavelot defended against Ignatius Roderique p. 50.

i.e., a wood commonly Malmedy commonly Stavelo in others III rather 655 he was only the II emperor of this name, though he himself styles himself III. § VII. He abdicates the bishopric and withdraws to Stavelot, [ ] St. Theodard being substituted for him; at what time this happened: the donations made to the Saint for the monasteries: whether he went to Rome. [Out of love of the monastic life he lays down the bishopric, having designated Theodard as successor,] When the monasteries of Stavelot and Malmedy had been built, as has been said, Remaclus the bishop presided over them as first abbot, on the testimony of both charters of Sigebert. But since on account of his episcopal duties

he had often to be absent thence, he appointed as his vicar in the government of the monasteries St. Theodard, who on no other title is to be numbered among the abbots of Stavelot. Then, after no long time, says the Life, Remaclus, weary of secular tumults, obtained from king Childeric — not from Sigebert, who had already died — that, leaving a successor after him in the pontifical see, he might return to Stavelot to the quiet of the beloved solitude. Who that successor was, Notger thus explains: He set forth to the king and the nobles the sufficiently approved life of St. Theodard, and designated him by name to fill his place and to be substituted after him in his see. He then goes on at length to relate how great a grief arose among all when the holy Prelate's purpose was understood; in how many ways they tried to move him from his undertaking, and how reluctantly at last they consented to his abdication. Receive the matter summarily from Hariger chapters 57 and 58: Therefore the blessed Priest, longingly entering upon that solitude of a more retired life which he had always had in his desire, by permission of the king and princes, and with the assent of the clergy committed to him and of the whole people, appointed St. Theodard, a man of approved life, to succeed him, and withdrew into the monastery of Stavelot, where, removed from secular cares, he might more freely have leisure for God. O how great a grief arose at his departure! O how sorrowful he left those to whom he had imparted the seeds of life, when they saw themselves bereft of such a Father! Every age, both sexes, testified the grief of the heart by tears poured forth, and, following after him, resounded with endless cries. Moved by whose wailings the holy Man soothed their sorrowful minds with such consolations as he could.

[53] [which with difficulty, because of the zeal of the people wishing to keep their Pastor,] But they, receiving no comfort, nay

rather setting before him the ordinances of the canons, tried to hinder his withdrawal as not lawful; because it was not permitted to leave of one's own accord the flock which one had once undertaken to rule, except under compulsion of infirmity or the intervention of a capital fault. To this the blessed Man answered that he was not going against the canonical ordinances, since in this respect he was taught by the examples of Saints and of better men: nor is he proved to stray outside the canonical rule who strives to imitate the footsteps of those by whose life and teachings the state of the whole Church, strengthened in faith, has received increases of virtue. To this hope, he said, the blessed John the Baptist encouraged me, who, in the very tenderness of his years, chose rather to be squalid with the hardships of the hermit than among citizens to defile his life even by a light word. And Moses approved this life, who, when he scorned to be enervated by the riches of the Egyptians, in the desert of a vast solitude was found worthy to be distinguished by converse with God. Abraham, the father of all believers, incited me to these affections, whose example too I have imitated: having gone out from my native soil, I have renounced the desires of all pomps. So Elias, so Elisha, so

the other prophets consecrated the beginnings of this holy manner of life, who, distinguished by the contemplation of this vision, subdued kings themselves. The example of the Lord and Savior himself has impelled me to this, who, when about to conquer the devil, chose the silences of hermit solitude: whose mercy may grant, whose

loving-kindness assent, that I too may trample down the wiles of the enemy raging there, and may be able to watch, as I desire, over the profit of your souls. After these words of answer and consolation, the venerable Father, when he had at last made them more peaceful, gave his blessing and dismissed them; and he himself, completing the journey which he had begun, came to the monastery of Stavelot.

[54] Further, it ought to seem strange to no one that nowhere is the holy Prelate read to have consulted the Roman Pontiff upon that matter; at last he obtained from the king. since Thomassin, part 2 of the Ancient and New Discipline of the Church, book 2 chapter 52, on the resignation and cession of bishoprics from the year of Christ 500 to 800, number 4, writes that it was not then customary that leave should be begged of the Pontiff to lay down the episcopal care, but that bishoprics were rather often resigned by prelates, now simply, now in another's favor, without consulting the Roman Pontiffs: of which matter he brings forward various examples. Among others, at number 6, he records these things about Sulpicius the pious and about our Saint: The blessed Sulpicius, archbishop of Bourges, in the year DCXLI sent back a renunciation to his church, the king permitting, and giving the successor he had asked for. The bishop of Maastricht, Remaclus, also cast off his burden, the king consenting. For in good faith holy men thought the royal assent sufficed for this; the power of loosing bishops from the sacred bond and wedlock of their churches not yet being claimed, either by usage or by canonical ordinances, for the supreme Pontiff alone: which the praised Thomassin thinks was at last established and confirmed under Alexander III, who began to sit in the year 1159, chapter 54 number 6. If, however, Remaclus (as is reported) made pilgrimage to the thresholds of the Apostles, I do not doubt that he sought the Pontiff's consent upon this matter. See below number 61.

[55] As regards the time of the abdication, that it was rightly bound by Bolland, volume 1 of February page 372, to the year of Christ 660, Pagi asserts and proves at the said year numbers 8 and 9. [That abdication and withdrawal did not happen before the year 660, nor should it be deferred after 661.] Certainly it does not seem that it could have taken place before that year, since toward the end of the year 649 Amandus was still sitting, after whom Remaclus governed the church of Maastricht for 10 years: nor is the Saint's withdrawal to be deferred beyond the end of the year 661, which I show thus. His successor Theodard had already been bishop for three years when he dedicated the monastery of St. Trudo at Sarchinium on the III Ides of October, on the testimony of the Chronicle of Saint-Trond chapter 13: but that mark of the day designates the year 664, since throughout the whole time in which Theodard presided over the church of Maastricht the XIII day of October did not fall on a Sunday except in the said bissextile year, which was furnished with the Dominical letters G F. Thence, going back three years, one comes to the year 661, at the end of which, or at the beginning of the following, Theodard began his bishopric. And this reasoning moves me to think that Remaclus's abdication is to be fixed rather at the year 661 than at 660; inasmuch as it preceded Theodard's ordination by a very short time, as is elicited from the latter's Life and Passion written by an anonymous author of nearly the same age, as it seems, which we keep to be published at the X of September.

[56] Many disciples flow together to the Saint, among whom Papelenus rightly, Free from the episcopal burden, Remaclus at once betook himself to Stavelot, to the harbor of the longed-for quiet. Hearing this, says Notger, devout men, either from the neighborhood or from remote parts, whose hearts God deigned to touch, began from every side to flow together to him like bees to hives, some to give themselves to the service of the Almighty and with gentle yoke of Christ to bend their necks beneath it; others indeed to hand over their children to be instructed in liberal, nay in monastic, disciplines and to serve there perpetually, many also to share of their means and revenues for the necessities of the holy men: among

whom the Lord and father Papolenus came for the sake of seeing him; but he strove to cleave to his teaching rather than to return . He was therefore received by blessed Remaclus most obligingly, and, having lived there without offense, he who had come to be instructed was building up many to imitate him. The holy Man, considering with himself whether perhaps the Lord had sent him for this very purpose, not only asked him not to depart from him; but on account of discipline set him over the brethren placed at Malmedy, according to the institution of St. Benedict, his own authority in all things being safe: he himself, returning to Stavelot, thereafter girded himself to greater works of the virtues, and by his own example animated many to the pursuit of his works.

[57] but Lambert is wrongly reckoned among them. Who in his presence did not change sadness into joy, who did not turn anger into peace, who at the sight of him did not temper the grief of bereavement, who, forgetting the sorrow of poverty, did not both despise the opulence of the rich and rejoice in his own poverty, who, pressed by the burden of labors, was not relieved by his exhortations, what youth, kindled by the incitements of vices and by the titillation of the flesh, did not at once, by his most wholesome admonition, become a cultivator of chastity? He healed those vexed by the devil, and none the less restrained from evil works those distracted by unlawful thoughts, dashing them against Christ the rock; he knew with what infirmity each labored, and, making distinction according to the merits of their life, applied correction according to the quality of the diseases. Meanwhile there grew in that place the ardor of divine fervor and the inflexible rigor of monastic discipline, and how also in the other offices of the enclosure the power of sinning was checked, the dormitory cell of that place is witness, witness the holy martyr Lambert, who, driven out from his bishopric, resolved to seek this place especially, because he knew that there the path of holy religion was more rigidly observed; witness also the stone cross, at which — when he rose to prayer in the middle of the night, because by the slipping of his shoe he struck a noise upon the rest of the brethren — he stood, being so adjudged, until

daybreak, gave himself to psalmody and prayer, drove off the cold, held back the snow, and became known to all as holy. But these things elsewhere. That is rightly added: for these things were not done while our Saint was alive, but under abbot Sigolinus, as Mabillon reports, book 16 of the Annals numbers 40 and 75; and here again Lambert is wrongly numbered among the disciples of Remaclus, whom, on Godeschalcus' testimony, it is established to have been taught by Theodard in the royal court, and thence taken up to the see of Maastricht. He will be treated of at the XVII of September with the Roman Martyrology.

[58] Chronological errors concerning the donations for the monasteries What next follows in Notger and is found below in the Life at number 14 about the donations of Sigebert does not cohere with chronology: for the learned now agree that St. Sigebert was not among the living after the year 658; nay, Pagi assigns his death to the year 656, others still earlier, as may be seen in the same place at number XI. And so the donations of Sigebert must have preceded Remaclus's abdication by some years: but they were made neither in the very fourteenth year of the reign, nor even before it, as Notger writes, but each of them is later than the said 14th year. See above number 49 toward the end. Further, what and how much was given to the monasteries, let us hear from Notger. The illustrious king Sigebert … with the consent of his faithful men, both

of the bishops and of the nobles above mentioned, to the honor and worship of SS. the Apostles Peter and Paul and of St. Martin, to whom those places were dedicated, granted to blessed Remaclus that, for the uses of the servants of God, that they might thenceforth live more quietly and more freely have leisure for God alone without the encroachment of neighbors, there should be measured out round about each monastery twelve leagues, and that whatever was contained within their bounds should be cultivated by the tenants of the two monasteries alone. Now a "league" is so called only in the tongue of the Gauls, containing one thousand five hundred paces, that is twelve stadia: which, confirmed by testament and marked with the impression of the royal ring, the holy Man received gladly and held reverently.

[59] In the other charter the same king added and confirmed by testament to blessed Remaclus certain properties in Aquitaine, namely the Toll, made to the Saint by king Sigebert, which is at the port of Vetraria upon the rivers Taunacus and Itta, also the port which is called Sellis, and moreover Vogatio upon the river Loire with all things appurtenant there; which is likewise found inserted in the precept confirmed by his own hand. The holy, he says, and venerable monasteries named Stavelot and Malmedy, over which the venerable man Remaclus, bishop and abbot, is seen under Christ's auspices to preside, which the illustrious man Grimoald the mayor of the palace built by his own labor in honor of saint Peter and saint Paul or of saint Martin and of the other Saints, in the vast wilderness of the Ardennes — even as we by our precept granted from our forest the very places for building those monasteries — although they are enriched by the grace of Christ, are nevertheless seen to have but little worldly substance. Therefore, admonished by divine inspiration, we have determined to look somewhat to those monasteries out of our fisc and to comfort them: and the rest that follows in the same precept. From the fiscs also lying about the monasteries he gave him the tithes, which the inhabitants of those same monasteries are still seen to possess. That the estate of Germiniacum (Germigny), situated in the district of Reims, was also granted to Remaclus by the pious munificence of the same king, is made credible by the charter of Childeric II confirming the donation of the estate above named with its integrity and soundness, with the boundaries

pertaining to it , or the mill itself or the vineyard

with the vinedresser, etc.; the same the charter of Dagobert II asserts: as may be seen in Martène volume 2 of the Collectio amplissima col. 9 and 13.

[60] But since the holy Man judged the estate granted by Sigebert in the woodland of the Ardennes too ample which by prudent counsel he asks Childeric to diminish. to be defended, against the force of human ambition or cupidity, by monastic simplicity, he obtained that it be diminished by half; so that those who had possessed 12 leagues about the whole circuit should thenceforth retain only six. Concerning which matter Notger thus: Childeric was ruling the kingdom of Austrasia, whom the holy Man approached; he asked that what his uncle had bestowed be confirmed. The king gladly assented, and, according to the request of the Man of God, ordered that a circuit of the same measure be marked out afresh by his successor holy Theodard and by Odo his household officer: of which he reserved the half to his own dominion, and reconfirmed by testament the other half for the uses of the servants of God. Which it is established that the Man of God did sagaciously and providently; so that, if it should ever befall his successors to be less powerful, they might with less difficulty and more freely retain what was smaller, without the envy and disquiet of the neighbors. That testament or precept of Childeric Henschen published, volume 1 of February p. 235, but without chronological notes. It has seemed good to add them here from the Letters of foundation and of the privileges of the monastery of Stavelot and Malmedy, which we keep under the wrapper ✠ Ms. 34 a: Given when the month of September had made VI days, in the VIII year of the reign of the lord king Childeric. At Maastricht, happily. Now the eighth year of Childeric coincides with the year of Christ 667, not 665 or 666: for he did not, as Martène will have it col. XI, begin to reign in Austrasia in the year 658; but in 660, as Pagi proves at the said year number 6. Childeric's precept was confirmed by the emperors Louis the Pious and Otto I, in whose charters, in the praised Martène col. 23 and 43, these things are read about our Saint: The aforesaid Father, loving rather to serve the Lord in quiet than to endure the tumultuous fluctuation of the world, besought the same king Childeric that he would withdraw VI leagues from him for the quiet of the monks living there, and would confirm VI to him by his precept, and would order them to be marked out on every side; as the same king gladly took care to do. What Notger says of Pepin of Herstal, when he was administering Austrasia, that he too, hearing that the worship of religion was increasing in the aforesaid monasteries, handed over two estates from his fiscs for the uses of the table of the servants of God, one in Hesbaye, the other in the Ardennes, for the love of God and of that same Saint; does not belong here: since it is attributed to the Saint as living, who nevertheless had died long before the principate of Pepin.

[61] If he went to Rome, it seems to have been done immediately after his abdication, Equally wrongly is Remaclus's pilgrimage toward Rome deferred to the times of Theodoric III the king, and of duke Pepin. In their time, says Notger, they report that he went to Rome to the suffrages of saint Peter and of the other Saints; and that there he gave himself to fasts and prayers so long, until by a divine gift, and relying upon angelic consolation, he deserved to obtain a certain part of the relics of the apostle, which also among us,

adorned with gold and gems, are kept in the greatest honor. Which although to some it may perhaps seem incredible, we, who venerate that incomparable treasure, have seen many benefits divinely bestowed by their presence; which anyone will find who reads it in the book of his virtues. Of the Saint's Roman journey the anonymous of Stavelot is silent, silent too is Hariger, nor does Notger himself narrate it positively, as is plain from the word they report. Whatever be the case, that journey could not at that time be undertaken by Remaclus, inasmuch as he died before Theodoric in the year 673 succeeded to the kingdom after his brother Childeric. Bartholomew Fisen in the Flores ecclesiæ Leodiensis at the III of September chapter 6 writes that the Saint made pilgrimage to the thresholds of the Apostles about the year 668, having taken St. Hadelin as companion of the way; but he proves neither. The Life of this saint may be seen, volume 1 of February p. 373. More rightly at the said year 668 number 15 Le Cointe thinks that Remaclus, if he ever undertook the journey into Italy from Gallia Belgica, committed himself to the road immediately after laying down his bishopric; which could have been done, that his abdication might be ratified by St. Vitalian the Pontiff. But there does not seem to remain a sufficient foundation for a pilgrimage of this sort; since the relics of which mention is made above by Notger do not seem to be other than those which Amandus, the Saint's predecessor in the bishopric of Maastricht, received transmitted from Pope Martin, as in the letters of Martin himself to Amandus, volume 1 of February p. 867, these words testify: But the relics of the Saints, of which the bearer of these presents reminded us, we have ordered to be given.*

elsewhere maluit ad eam perhaps quiscumque § VIII. His happy death and its time, the Saint's age and his successors: by whom and when the Life and miracles were written. [ ] Feeling the end of life to be at hand, his Notger, in narrating the Saint's death, inserts many things as though said by him: At that time blessed Remaclus, now an old man, but riper in manners than in years, understanding that the day of his calling was at hand, on which honor in heaven should recompense what labor had worn away on earth; he resolved to comply with his subjects, whom, being summoned and sorrowful at the departure of their Father and their own desolation, he consoled with these last words: Behold, most holy Fathers, behold, dearest brethren, knit together in the frame of my inmost heart, half part of my soul: I am about to enter the way of all the earth, and shall not thereafter return to you; your solitude, yours whom I leave, troubles me; my own going, who am comforted with God as consoler, does not sadden me: the coming of a condition common to every mortal does not frighten me, since the whole life even of the wise ought to be a meditation upon death. No base death can befall a brave man, … none wretched to him who looks ahead. Rather the tenderness of your minds, of yours, which it would still be needful to form with harsher pursuits, holds me back; for you, I say, I fear, lest, if the madness of the wolves drive on, there be none to drive them off. These monasteries I have dedicated to God and to the Saints, I have also assigned them to be handmaids to your uses, and I have hitherto used your strong and faithful labor… In what place our affairs stand, you see, and that this world is set in wickedness you all mark together with me: if therefore anything is of weight, see that you be never by any error seduced from the integrity which I have placed in you; but be united by the glue of peace in Christ, according to that which both the tradition of the fathers holds, and you have learned by the reading of the holy Scriptures, and also by the admonition of my vigilance: and so let sacred reading never depart from your ears or from your hands, and let your meditation upon it be continual.*

[63] For as a field, however fertile, cannot be fruitful without cultivation, to the pursuit of prayer and to the other virtues, so the mind without teaching; and for a learned and cultivated man to live is to think. One must apply oneself frequently to prayer, and entreat pardon for the excesses contracted through human frailty, and not only make supplication about those hereafter to be contracted, but keep watch with cautious care: for where anyone has given himself to sloth and idleness, let him implore God in vain; and let it be virtue for you to flee vice, and the first wisdom to have been rid of folly. Modesty, and faith the uncorrupted sister of justice, and naked truth, let these hold place in your hearts, that those who behold your works may be provoked to the example. Offer to God and to your prelates a true confession of your faults, uncover the beatings of temptations at their very entrance, because an evil shame conceals the untreated ulcers of fools, and by covering them supplies them strength. Show the good of obedience to your elders, imbue your minds with their teachings, because each man then lives rightly if he takes care to be what he hears. Refrain from all things which anger loves to do; because it is true that the only*

triumph of innocence is not to sin where one might have leave to do so. Be temperate also in the best things and in those adjudged good, because there is a measure in things, there are fixed limits at last, beyond and short of which the right cannot stand, and it is true that each should measure himself by his own scale and foot. Let no one be injurious to another, because it is better to receive an injury than to do one: embrace patience, which is the harbor of miseries; since no one is so savage that he cannot grow gentle, if only he lend a patient ear to cultivation.

[64] especially to peace and concord Be deterred by no labor set before you by your prelates, because all labors that are illustrious and ennobled are made tolerable even by endurance , and the habit of labors makes the bearing of pains easier. Avoid sluggishness, because virtue does not easily accompany slow minds. Trample pride above all things, that you may be granted true liberty; for he is not free whom a proud mind inflames. Love chastity, because all sacred Scripture says that nothing is better, nothing preferable to the celibate life. Let prosperous things, which weary the minds of the wise, not delight you; because him whom favorable circumstances have delighted more than enough, they will shake when they change. Above all I admonish that peace and the concord of unanimity be held, so that, as you are gathered into two monasteries, so you may burn with the twin love of God and of your neighbor: and that, because you are ruled by one pastor, you may never be sundered by any scandal or schism. Let not envy, which consumes the bones, break you; because the envious man grows lean at another's rich possessions, and the Sicilian tyrants found no greater

torment than envy: and do not complain, perhaps, of a smaller substance; for he is not poor to whom the use of things is at hand, and nature herself daily admonishes us with how few, how cheap, how small things she has need — granted that not by riches are the minds and cares of men relieved.

[65] he most lovingly and strongly exhorts them; These then are the counsels of my exhortation, which, as I am on the very point of departing and about to bid you the last farewell, it was fitting should be imparted to you, that they may be impressed upon your hearts the more closely, the more it shall be evident that you are the more grievously burdened by my departure; and if they shall have brought forth any fruit, that will be my palm, in that I shall seriously triumph, therein my mind will rejoice exceedingly. You too, dearest ones, know that you must die; therefore suffer not, I beseech you, the time granted for penitence to pass in vain. There will come, most certainly there will come, a day when you shall in vain long for the use of a single hour: while there is time, work good toward all, because the fleeting years glide by and day is thrust on by day. The year, and the hour that snatches away the kindly day, warn that mortal things are not to be hoped in. Death is the last line, perpetual enjoyment is given to none, and heir follows the heir of another as wave follows wave. We are dust and shadow, one death awaits all and the road of death must be trodden once; but ending in a good work we shall be blessed, when, our bodies left behind, we shall be free of all cupidities and rivalries.*

[66] After these sweet admonitions of fatherly love and last words of charity, he calmed their grief over his departure and rested from preaching. and, having received the Viaticum, he dies holily Then, stricken by a slight fever and strengthened by the viaticum of the most holy Body and Blood of the Lord, between the hands of his dearest sons he there rendered his soul to his Creator, where he had sweated most in the service of God, a true Israelite who, having gone out from Egypt, despoiled his neighbor, carrying back to his creditor the talent put out at interest. His body, honorably cared for, was buried with much melody of psalms and hymns in the oratory of blessed Martin, which he himself had founded: where it also lay for some time, and showed by attesting miracles that he lived with the Lord. There succeeded him the lord Papolenus, an apostolic man, of whom we made mention above; then Sigolinus, likewise approved by the judgment of the blessed Father; next Goduinus, full of years and of maturity of manners, who also translated the body of the holy Man and placed it in the church of saint Peter, and adorned his bed with gold and silver: where through his merits the Lord works even to the present many benefits of miracles, an abundance of which, collected and written down, is preserved there, to the praise and glory of his name, which is blessed for ever. Amen.

[67] The year of the Saint's death some either defer too much, not before the year 667, or anticipate too much; whose opinions to review here one by one I do not judge necessary. He was still among the living in the year of Christ 667, as is plain from the precept of Childeric II, which is inscribed as given to Remaclus in the 8th year of his reign, the VI of September. See number 60. But if he died on the same day (as Le Cointe and Sainte-Marthe will have it)

on which he is more solemnly venerated, namely the III Nones of September, then without doubt he also survived into the year 668: nor do the things recorded of his successors, Papolenus, Sigolinus and Goduinus, allow a longer life to be assigned to him, says Le Cointe at the said year number 14. Rightly indeed, provided that what he reports about Papolenus on p. 629 be true; namely that he governed Stavelot not a full two years, and died in the year 670, on the seventh Kalends of July. But since Mabillon volume 1 of the Annals p. 465 confesses that of Babolenus, abbot of Stavelot, almost nothing is known but the name, and Le Cointe does not prove his opinion about the latter's death from any other source, the year of Remaclus's death cannot hence be certainly determined. Nay, his happy passing could have occurred in the following year 669, or even later: it is certain, however, that it happened before the end of the year 671, if Pope Vitalian, who died the XXVII of January 672, granted a charter to Remaclus's successor, as after Mabillon Sainte-Marthe relates, volume 3 col. 940. But I think that the charter, as it now stands, seemed spurious to Martène, since he did not publish it among the Stavelot monuments, nor afterward defend it as genuine against Ignatius Roderique, who in Disputation 1 chapter 1 had called it spurious, and not undeservedly indeed. For who would believe that Vitalian granted to abbots the faculty — and that an unlimited one — of dispensing in the degrees of consanguinity, so that those might marry who are connected by kindred or otherwise, as is there said. Mendacious too is the added Indiction IV, for at that time Papolenus was not yet abbot of Stavelot.

[68] But Mabillon, at the year 661 on the page cited, seems to have held that bull as by no means suspect. nor after 671. We have received, he says, from the archive of Stavelot a charter of Pope Vitalian, inscribed “to Babolenus, abbot of the monasteries built at Stavelot and Malmedy in honor of saints Peter and Paul”. By which charter the Pontiff confirms all that king Sigebert bestowed upon the monastery of Stavelot, where saint Remaclus, Babolenus's predecessor, is said to rest; and he grants the faculty of electing an abbot according to the rule of saint Benedict: moreover he orders the monastery, with its inhabitants and its goods, to be altogether free. “Written in the month of December * , in the fourth indiction”, which corresponds to this year.* Nor does he add more, and so our Saint had already died in the year 661 in Mabillon's opinion. From what conjecture, therefore, does the learned man in the same volume p. 478 assign to his death the year 664? That indeed is hard to grasp, since those two do not cohere. The error of the indiction Sainte-Marthe noted, and warns that for "fourth" is to be read XI or XII; doubtless in order to retain from Le Cointe the year 670 as Papolenus's year of death. But I, if Papolenus obtained any charter from Pope Vitalian (which I would not dare absolutely to deny), think it was given in the Indiction XIV or XV, and that he who copied it, when perhaps he could not read the mark of the number ten, X, eaten away or obliterated by age, set upon the charter the ciphers IV as the whole number: and this appears much more likely than that IV was written for XI or XII; for these numbers have almost nothing in common with that one. But the Indiction XV began in the month of September in the year 671, within which and the year 667 I have placed the holy Prelate's death.

[69] His age, and the chronology of some of his successors; As concerns his age, he died, according to the anonymous of Stavelot, now wearied with extreme old age; which words seem to signify decrepit old age: but Notger, at the beginning of this paragraph, says that he was indeed an old man, but riper in manners than in years. Certainly, if he was not born before the year 612, as we saw from the same Notger and Hariger at number 9, he did not complete the sixtieth year of his age. On his death there next succeeded St. Papolenus or Babolenus, of whom above; but how long he presided is unknown. Following him, St. Sigolinus could have received at Stavelot St. Lambert, driven from the bishopric of Maastricht by Ebroin in the year 674. On the death of Sigolinus, St. Goduinus was made abbot, who in the year 677 obtained for his monasteries a charter from Dagobert II, and likewise another from Theodoric III about the year 681, as Le Cointe judges at that year number 66. After the death of Goduinus, which Sainte-Marthe with Le Cointe places about the year 685, both monasteries were governed by Papolenus II, called by others Abolinus, Pabulinus, Papolinus and Bobolinus. In favor of this man (not of St. Papolenus, long before dead) there survives a precept promulgated by Clovis III in the 2nd year of his reign, the XXV of June, that is about the year of Christ 693. A sixth abbot by name

Rabangarius becomes known from a Plea held before Charles Martel, mayor of the palace, about 720, as the editor Martène notes col. 15. For the rest, it seemed good to establish here in passing the succession of these prelates of Stavelot, in order to correct the errors of various writers. For 10 Benedict delle Rive, praised above, because he falsely supposed the mentioned charter of Clovis III to have been granted to St. Papolenus the second abbot, also wrongly deferred Remaclus's death to the times of Clovis III, and confounded the second abbot with the fifth; which last error Henschen too followed, volume V of June p. 195 on St. Papolenus, where also the title of bishop is to be struck out, since it is nowhere read as ascribed to that saint, but to the other Papolenus, who was the fifth abbot, and yet not a saint. 20 Fisen, at the III of September p. 400, in reviewing the abbots of Stavelot, confounds Rabangarius the sixth abbot with Goduinus, unless the latter had two names; and then in place of Rabangarius he sets as successor of Bobolinus one Abolenus, which Abolenus is to Le Cointe one and the same with Bobolinus himself, or Papolenus II. I pass over other parachronisms about Sigolinus and Goduinus, likewise to be emended from the series given.

[70] The Life of our Saint was first committed to writing by a monk of Stavelot, The Acts and two books of miracles, written by various as he himself sufficiently indicates at numbers 1 and 14, but he is silent about his name, and the time at which he wrote can nowhere be gathered from it: that he was not, however, of nearly the same age as the Saint, but more remote from his time, these words at number 14 suggest: Which seems to endure unshaken down to our own time. Mabillon, who first published this Life in print in the Benedictine Century 2, p. 488, says that that same anonymous author also seems to be the author of the first book of the miracles of St. Remaclus; which he afterward asserted, book 15 of the Annals number 43: nor do the authors of the Histoire littéraire de la France doubt of this, volume 5 p. 94. Since therefore the writer of book 1 of the miracles at number 31 below says that he reduced those miracles to writing at the urging of Airicus, abbot of Inden, who presided over Inden in the principate of the emperor Lothair; rightly they say that that Life was first composed by him about the middle of the IX century, that is, when about 180 years had elapsed from the Saint's death. The things done by the Saint he wrote, as it seems, almost from tradition alone, which survived in his monastery; and it is sufficiently apparent that he had not been fully informed of everything. But about the miracles he protests that he narrates none other than those which he himself saw, or received from witnesses worthy of credit. The second book of the miracles does not have the same author, but three different monks likewise of Stavelot, who were present at almost all they narrate: the first relates deeds of the year 883 and following; the second wrote under abbot Odilo about the year 950, as the authors of the Histoire littéraire cited have it: certainly he was contemporary with St. Odilo, whom Fisen relates to have passed to the Lord in the year 954. The third testifies that he was sent by abbot Ravenger to receive holy orders; of whom afterward in the annotations to chapter 3 of book 2 of the miracles.

[71] The little work of the first anonymous author, or booklet on the Life of St. Remaclus, which will be published below. Notger bishop of Liège enlarged and extended, being urged to this by Werinfrid, abbot of Stavelot, to whom also he dedicated his book, as is plain from the prefixed letter. And this lucubration of Notger I have for the most part inserted piecemeal into the Commentary, lest it remain unpublished: it may be read entire, with the style changed, in Surius. Fully likewise the things done by the Saint while alive Hariger, abbot of Lobbes, contemporary and friend of Notger, pursued, from chapter 47 to the end: he is, however, more concise than Notger. Hariger's editor Chapeauville, volume 1 p. 83, notes that the Life of St. Remaclus was also drawn up by Thietmar, and survives in the monastery of Stavelot, written by hand on parchment in a very ancient Roman letter. But that seems to be merely an apograph of the earlier anonymous author: for the beginning and the end are the same as in the old Cologne Ms., from which our Gamans copied it with others and sent it hither in the year 1638. Further Thietmar or Thiatmar, whose letter prefixed to that Life we shall give below, presided as sixth abbot over the monastery of Helmarshausen in Saxony from the year 1080 or 1081, as is gathered from the Translation of St. Modoald, volume III of May p. 78. Besides 8 different apographs of the Life written by the anonymous author — to one of which, mutilated in its middle part, the title of martyr is wrongly attached — we have two other Lives of the Saint: one in a Maastricht codex, but interpolated, whose beginning I gave above at number XI; the other from a Ms. of St. Salvator at Utrecht, which is rather a kind of compendium of the Life and of the miracles. I prefer the older Life by some religious of Stavelot, which I shall publish after this Commentary from a most ancient Ms. of the abbey of St. Paul at Utrecht, collated with six other Mss. and with Mabillon's edition. To the Life I shall subjoin the miracles, distinguished into two books, as the praised Gamans sent them hither from a notable and old Ms. in quarto of St. Peter's at Cologne, found in the Carthusian house of Cologne, and I shall collate them with 5 other Mss. and with Mabillon. But that the miracles were not written by Notger is plain from the preceding number, and Pagi proves it at the year 882 number 18 against Baronius. The same Vossius admits, book 2 On the Latin Historians chapter 41 p. 353 of the second edition, and others.

add non*

i.e., contentione communicare Sainte-Marthe reads Septembri*

§ IX. Churches dedicated to the Saint, the finding of his tomb, his cult propagated to Fanum S. Galli: his bones carried to Liège grow famous by miracles. [ ] Two churches built to the Saint at Liège; Before the Acts are published, I shall set forth the remaining things pertaining to the Saint's posthumous glory, keeping the order of times. Fisen relates in the History of the church of Liège p. 239 that on the III Nones of June of the year 976 a foul storm raged through Hesbaye, which seemed to have destroyed all hope of the coming harvest: and since this fell heavily upon the monks of Stavelot, on whose fields the evil had lain not lightly, it was announced from heaven to Godfrey, dean of that monastery and son of the count of Vianden , as he was prostrating himself in prayer, that this plague had been inflicted by God the avenger on account of fields profanely tilled on feast days. Further, that the loss could be repaired if the sacred body of Bl. Remaclus were carried through that region in an ambarvalian supplication. So it was done. On the way through the city of Liège they were climbing the Publémont, and by chance the bearers of the holy body had rested beside the basilica of St. Martin, when, the signal for the journey being given, they could by no force move the sacred body from the place before Godfrey had vowed to his holy Father a church to be set in the same place. It was afterward built (by Notger the bishop, as he has it in the Flores Leodienses p. 207), and today is a parish church. For the rest, wherever the sacred litter was brought through Hesbaye, a wondrous fruitfulness followed. John Placentius, in the Catalogue of the prelates of Liège, treating of Notger, writes that in his time the aforesaid Godfrey conveyed the relics of St. Remaclus from Stavelot to Liège, on whose occasion, he says, two parishes of the same name were built. Foullon likewise, volume 1 of the History of Liège* p. 203, from the Placentius cited asserts that two parish churches at Liège were designated to the Saint, when he had grown famous by new miracles; but that he places their building about the year CMLXXV is, I think, conjecture, for Placentius does not mark the year, nor does Bucher in his Chronicle.

[73] In the year 1040 St. Poppo the abbot took care that the church of Stavelot, restored by him and endowed with various ornaments, should be consecrated with solemn rite, Stavelot also dedicated to him in the year 1040, on the testimony of Everhelm in his Life at the XXV of January p. 647. A Brief narrative of this dedication and of the tomb of St. Remaclus previously found, written in the best faith by an eyewitness, Martène published from an old Ms. of Stavelot, col. 60, whence I excerpt the following: In the year from the Lord's incarnation MXL, on the Nones of June , this monastery was dedicated in honor of blessed Peter prince of the apostles, of Paul and of Remaclus, by the venerable bishops Herimann, archprelate of the holy church of Cologne, Nithard of Liège, Herimann of Münster, Richard of Verdun, Gerard of Cambrai, king Henry the third being present, and the lord abbot Poppo governing the abbey in the twentieth year of his ordination — which abbey he himself restored from the foundation, and, as now appears, brought to its accomplishment. And the circuit of walls, laid out for its protection after the manner of a middling town, was on that same day consecrated for the burial of orthodox departed in this wise. For the bodies of our blessed patron Remaclus, and also of Justus the martyr, and very many precious relics, are carried with exorcised water in lustration round about it on the outside, and, the circuit accomplished, with the greatest exultation of clergy and people, exalting the famous praises on high, they are brought back again to the same entrance; and with the same distinguished procession the gate of the aforesaid monastery is sought again, in which, when the priestly blessing had been performed, the king with the said bishops and nobles showed himself above going to meet the Saints, and bade the bishop make a sermon to the people, to stir up the glory of God.

[74] Then he provided with kindly bounty how they might be endowed with royal munificence. where two years earlier his tomb had been discovered Then is subjoined what the king of the Romans gave. These things being so done, while the ministers were bearing the coffin of our Patron, he lent himself to the help of carrying it, and so, attending with the clergy in the due procession and with an immense people, the same aforesaid king with great devotion translated it to the place where it is now laid up. But after the Gospel of the solemn Mass, at the lord abbot's request, he caused to be publicly recited the privilege of Pope Gregory (V) — the uncle, that is, of his father — granted to the place for its protection and against the complaint of those lying in wait; and, this being approved by the bystanders, he strengthened it also by royal authority. To this benefit he added another too: for the precepts of the ancient kings … and also of the emperors … he confirmed by his own testament as well, as may be seen col. 59. Then it is related that two years before the tomb of St. Remaclus had been discovered, and in it his blood found fluid, which had flowed out onto the ground from a glass phial that had by chance fallen and been broken. These and other things the writer sets forth in this manner. Moreover, while the same abbot was still living, within two years of the aforesaid dedication, the tomb of our Patron was found hidden from us by the hindrance of a very long interval of time. It was indeed found on the IV Nones of March, in the days of the sacred forty days, the grace from above favoring our desires, by a true indication and with all ambiguity removed.

[75] For as it was reported to us by our fathers in truthful account and handed down in writing, built by abbot Goduinus, Goduinus, who succeeded the blessed Confessor as fourth abbot in the government of the place, translated him with dutiful devotion on the VII Kalends of July from the oratory of St. Martin, where he was at first kept buried, into the principal monastery of SS. the apostles Peter and Paul, built and consecrated by himself with sagacious industry (see volume V of June p. 4), and whatever was needful in so magnificent a business he effectually accomplished with fitting honor. Indeed he prepared a bier wrought at his own expense with gold and silver, with the prerogative worthy of its beauty, in which

he placed the now dry bones, separated from his corrupted flesh, and set it on high behind the altar of the aforesaid apostles, that it might be evident to all, with fitting furnishing; he spent also the sincerity of the same kindly devotion upon his tomb, for he committed it beneath the bier in the lower part of the ground, and with no sluggish faith fortified it with a firm pavement for the safeguard of faithful posterity. But when the persecution of the pagans grew strong, and was frequently laying waste the province of Lorraine and the others with hostile savagery and incursion, and after that the aforesaid monastery was burned by the hateful nation of the Danes, and therefore, as it threatened to fall, was restored by abbot Odilo with more lavish work and more loftily upon the very foundations. No hindrance was inflicted upon the burials, because the same breadth bore the occasion of the whole loss.

[76] [but wrapped in the old ruins of the monastery; in which also a glass phial was found,] But when that too was newly pulled down and the present one restored with more excellent grace, length, breadth, thickness, and costly adornment, yet set apart from the foundations of the two, the memory of many monuments there placed was abolished, and moreover the truth about our Patron was taken away with the ancient fathers by the general and inevitable law of mortality. The shapes of divers things also now hinder: fallen walls and the heaped mass of rubble, the level of new pavements laid over, then the richness of the grassy earth's unwonted fertilities under the open air, and very many opposing appearances of varieties. For from our fathers' account our opinion had conceived belief in the matter, but the means was not at hand for confirming the proof of the truth, because the appointed place had yielded to age, and the ruin of the walls and of the altar had taken away all traces for the seeking; but after those hindrances

had been thrust out, the favor of our desire is requited, and there appeared what we had long sought with much investigation applied. Therefore after we found it, as was just and fitting, we rendered immense thanks to the divine dispensation, and while under urgent necessity we raise it from the earth with engines suited thereto, besides the dust of his dissolved flesh we found his blood, as though reserved for the glory of the future resurrection, made fast in a glass phial beneath it.

[77] which by chance is dashed to pieces, the Saint's blood flowing out; While in taking it up haste is made with unconsidered eagerness and struggles against prudent reason, our sins contriving it, the sacred vessel falls and is dashed to pieces, and that precious treasure itself, by the working of the greatest negligence, is poured out scattered upon the ground; but the grace from above intervening and repairing our strength, we revive with good confidence our hope, which had been dissolved by exceeding grief, and with diligent care and examination we gather up that gore again together with the earth itself, and because we were spiritually providing what was necessary for our own private and public advantage and that of all the orthodox, we laid it up in a small casket to be faithfully kept. But as for the place of sanctification and of the sarcophagus found — because it was not lawful that it should be cultivated there with worthy veneration, for the open approach and exit of the cloister forbade it, and moreover, a slow deliberation intervening, since the scattering had taken place

it was not possible for all the relics to be fully recovered — it was decreed, for those present, absent and to come, that what remained of them there should for this reason be commended to memory.

[78] For within the masonry wall there is in the middle a hidden arch compiled by the mason's art, [which with the earth itself and other things abbot St. Poppo places behind the altar.] and the pavement * taken up from that place, and which because of its tenacious solidity we have not yet found dissolved by division, is set back over it, so that to those seeking with pious faith the token of the truth may be laid open with sure attestation. Of this matter there are still as many living witnesses as were present on that day. Gonterus indeed bears testimony, to whom it was entrusted to handle the sacrament of so great a mystery, who at the command of Peter the dean, but now the abbot, in the strength of holy obedience presumed with bloodied hands to gather up the scattered relics, and to put them back to be faithfully guarded in the said chamber. But when the aforesaid lord abbot, in whose absence these things were done, learned of it on his return, he extolled the grace of almighty God with worthy praises, and gave that coffer, with the dust, the blood and the ashes, to be entombed behind the altar of the aforesaid Apostles with the utmost carefulness and honor, and also ordered it to be elegantly adorned, for the commemoration hereafter of so notable a sanctification, with divers marble stone laid over it.*

[79] About the same time, as it seems, the Saint's veneration was propagated to Fanum S. Galli in Switzerland: A feast instituted in the monastery of St. Gall; his bones carried to Liège where the festival of St. Remaclus, on the testimony of Burkhard, monk of St. Gall, in Goldast p. 67 of the second edition, Notpert or Nortpert de Stafile appointed to be solemnly kept — formerly a disciple of St. Poppo of Stavelot, and made abbot of St. Gall in the year 1034. Of whom Mabillon, volume 4 of the Annals p. 398, records these things: His love and cult toward saint Remaclus, bishop and founder of the monastery of Stavelot, was singular; from that monastery he obtained his relics, and ordered his feast day to be solemn at saint Gall's. That the same was also done elsewhere in the XII century, we shall see below. In the year 1071 St. Remaclus, carried by his own people to Liège from Malmedy, extorted his right from the king by miracles. These are the words of the Short chronicle of Lobbes in Martène volume 3 of the Thesaurus novus anecdotorum col. [ ]. The matter Lambert of Hersfeld thus narrates, volume 1 of Pistorius p. 184: When the emperor Henry the third had come to Liège, the brethren of the monastery of Stavelot, being troubled, daily dinned the royal ears for the recovery of the monastery of Malmedy , which the king, on the counsel of the bishop of Bremen, had snatched from the abbot (as has been said before) and given as a gift to the archbishop of Cologne. And when he was moved by nothing — not by prayers, not by tears, not by the very importunity of those pressing him — taking counsel and (as is reported) stirred by divine revelation to do this, they take up the bones of blessed Remaclus, carry them to Liège, and, while the king was holding a banquet in a certain frequented place, they set them upon the very table, beseeching by God that, if he pitied not the sons, he would at least pity so great a Father, now reigning with Christ, and daily making proclamation of his injuries at the tribunal of the eternal Judge; and that unless he restored to him his own, they would no longer be his soldiers, for want of necessary things.*

[80] At this kind of supplication, which had been devised to win good will, they blaze with many miracles: the king, on the contrary, being exceedingly enraged, rushed off in haste, leaving the feast, into the palace, and, full of wrath, was pondering by what example he ought to punish the abbot as the instigator of so bold a deed. But behold, the table on which the sacred relics had been placed fell, shattered by divine power: and it crushed the legs and feet of a servant of the king, a man of no obscure name: who a little after, when the divine loving-kindness had been entreated through the intercession of blessed Remaclus, was so restored to his former soundness that not even a scar was left as evidence of the injury done away. And so thereafter, through the whole night and the following day, so great a multitude of miracles blazed around the holy body, that blessed Remaclus seemed in a manner by bodily proclamation to demand his right. All being astonished at the strangeness of so great a thing, the king, seized with most vehement fear lest perchance, if he delayed, heavenly vengeance should straightway go forth against him, not only restored what had been taken away, but even heaped upon them magnificently with fresh gifts, after royal munificence.

[81] whence arose the Saint's commemoration on 9 May. Hence took its origin the commemoration of St. Remaclus indicated in volume 2 of May p. 359, which is celebrated with a yearly feast among the men of Stavelot with double rite on the VII Ides of May. Whoever desires a fuller history of the whole matter, let him go to the Triumph of St. Remaclus, written in two books by a monk of Stavelot who was an eyewitness of very many of the deeds, which Chapeauville published from an ancient Ms. codex of the monastery of Stavelot, volume 2 On the deeds of the pontiffs of Liège from p. 517 to 574; where all the aforesaid things are reviewed one by one and many others at length. In chapter XI of book 2 it is said that not the king's servant, as Lambert of Hersfeld has above, but a servant of the monastery of Stavelot, by name Gonterulus, had his shin broken and afterward restored whole. In which matter greater credit seems to be due to the anonymous author, as one who was then present at Liège, than to the man of Hersfeld, contemporary indeed, but absent and writing only from hearsay. Further, the anonymous author of the Triumph Martène learnedly vindicated from imposture, cited at the end of number 51, in the whole of chapter 9 from p. 119; where, having set forth the sum of the work, he brings forward the testimony of Frederick archbishop of Cologne, the ancient deeds of the abbots of Stavelot, Francis Laurentii, prior of Malmedy, and the eyewitness Deoduin bishop of Liège. The antiquity of the same work is then proved from the character of the Stavelot codex, which seems to breathe the age of Henry himself, being written from the original at the same time and by the same amanuensis by whom also the Life of St. Poppo was written, on Martène's testimony. A double specimen of the writing, engraved on copper, is exhibited before page 125, namely a part of the cited chapter XI from the Triumph of St. Remaclus, and a part of chapter 22 from the Life of St. Poppo. The first will be of use below for restoring a few little things in Chapeauville's edition, from which I shall give excerpted all the miracles contained in book 2 of the Triumph.

elsewhere Viennæ*

elsewhere Julii perhaps something is wanting commonly IV Malmundariensis § X. His solemnity instituted in other places, an arm granted to the men of Solignac; the disaster of the men of Stavelot avenged, altars dedicated, the suit about the body, the form of his habit. [ ] Foundation of the feast in the abbey of Helmarshausen, At the close of the XI century, or the beginning of the following, the Saint's feast was instituted in the abbey of Helmarshausen of the diocese of Paderborn by Thietmar, whom we mentioned above at number 71. Here are the very letters of the foundation from the praised Cologne Ms. Thietmar, second of this name, but sixth by succession, by the grace of God abbot of the men of Helmarshausen, committing all that is his, both spiritual and carnal, to the disposition of the divine mercy, and believing that he is helped in the present life and in that to come by the patronages of the Saints, was the first to bring the knowledge of Blessed Remaclus to this congregation. Then, Rodulf of good memory, abbot of the men of Stavelot, bestowing them as a perpetual pledge of mutual brotherhood, having received the relics of that same Saint and a chasuble of the best pall as a token of mutual charity, he appointed, by the common consent of his brethren, that the day of his deposition be kept festively, like that of saint Martin, and that the book of his Life and the history of the chant be fully recited: and that this might be done the more solemnly and devoutly of free will, and endure unshaken among posterity, he conferred upon the same Saint one manse in the village of Mitthin, which yearly pays five shillings, appointing out of these that through*

the hand of the cellarer a charity be given to the brethren on the aforenamed solemnity. Therefore by fixed constitution, after first vespers, at supper, over and above the appointed drink, let mead be poured out in full for all. On the holy day let the prebendary bread be of fine flour, the sow's udder better than usual, as on the highest festivals, for each brother a roast of eel upon the spit, likewise a serving of fish, if it be at hand, or of whatever kind be a good dish; then the prebendary fishes, and a quarter of meat-pie fried in fat or oil, or, if it fall on a Friday, roasted upon the gridiron, and a full pouring of mead. But let the supper be of cakes made with eggs and prebendary cheese, and let the measure of the prebend be beer for the drinking. Wax also of an amphora of honey let there be given to the sacristan for increasing the lights, and for setting on incense, or six pence from the same rent. But if anyone shall increase it for the better, may the reward of the divine retribution be increased for him by the merits of blessed Remaclus: but if anyone shall lessen it or change it for the worse, he will without doubt bear his displeasure.*

[83] These seem to have escaped Mabillon: for in volume 5 of the Annals p. 516, now extinct. The men of Solignac experience the Saint's help; where he praises Thietmar especially for his zeal for sacred relics, he does not mention St. Remaclus even by a word. Further, the once famous abbey of Helmarshausen was in the XVI century broken up by the Hessians, from the time when first the Lutheran, then the Calvinist heresy began to throw all into confusion. But the sacred treasure of relics, happily withdrawn and preserved by the industry of Eric, bishop of Paderborn, passed to the church of Paderborn, on Mabillon's testimony in the same place. The Saint's help in great troubles the monks of Solignac experienced in the XII century: for which benefit their abbot Gerald de Terazzo, in letters given to Wibald in the year 1149, asked the men of Stavelot to give thanks to their common Parent. Receive a part of this letter from Martène volume 2 of the Collectio amplissima col. 353: Before all things, dearest ones, we ask that you deign to give thanks to our common father St. Remaclus and likewise to pour out prayers, as sons of the household, for us your brethren. Thanks, I say, because with God's help the loving Father, having rescued us from great tribulations, has for the present set us in great

peace; and to pour out prayers none the less, that, as hitherto he has been well accustomed, he may not cease to be our patron for ever. Under this Gerald's predecessor Maurice, and under Guibald or Wibald, abbot of Stavelot, the fellowship between the two monasteries was renewed and confirmed in the year 1134, for which it is wrongly given in the Benedictine Century 2 p. 1093 as one thousand two hundred and thirty-four, as is plain from the Indiction XIII, which in no way agrees with the year 1234, since then the Indiction VII was running. Add that Wibald died in the year 1158, and no other of that name is found among the abbots of Stavelot. In the place cited, at the end of the letters, is added: Given in the year of the Lord one thousand two hundred and thirty- eight, on the Sunday before Pentecost: which certainly must be understood of another renewal or confirmation of the fellowship, if the year 1238 is rightly marked. Let it suffice to have observed these things in passing about the letters of fellowship: of the Saint's relics, which in the XIII century the men of Solignac obtained, it will be treated below.

[84] abbot Wibald institutes another feast at Corvey: In the year 1151, the sixth of Wibald's government at Corvey, a constitution was made in the chapter of Corvey by which the aforesaid abbot assigned the mount of St. Michael to the feast of St. Remaclus and to the celebration of his own anniversary, as he himself testifies in Martène, in the volume cited, col. 610, in these words: We wish it to be known to all the faithful of our church, both present and to come, how we have ordained the mount which is called saint Michael's, namely the church with all things pertaining to it, for the feast of saint Remaclus and for our anniversary. And below: For the memory and veneration of blessed Remaclus our lord and patron, and also for the remedy of our soul,*

we have designated the same mount with all its appurtenances, likewise the church with its dotal manse and the bailiwick with the manses and fields pertaining to it and the newly-cleared lands … for the refection of the brethren of Corvey on the feast of our aforenamed Patron and on the anniversary of our ordination, that is, on the vigil of the eleven thousand virgins, etc. Then of the solemnity he speaks thus: But the brethren of their spontaneous and common will appointed the feast of Bl. Remaclus to be solemnly celebrated in copes and with five candles; on whose feast day they shall celebrate the earlier Mass in the greater church of St. Remaclus, but the greater Mass in the chapel which is joined to our house and consecrated under his title, of the dedication.* These latter things sufficiently indicate that the Saint was already venerated before at Corvey, a chapel being consecrated in his honor, in which Wibald says a solemn Mass of the dedication is to be celebrated.

[85] certain relics sent to Solignac, Some of the Saint's relics were sent to Solignac in the year 1263, with the added promise of more notable relics to be sent shortly, which the monks earnestly desired. This is shown by a letter written most obligingly by John, dean or prior of Stavelot, to Archambald II, abbot of Solignac, which Mabillon, just cited, published on p. 1092. To the venerable fathers, confrères and friends chosen out in the Son of God, Archambald abbot of Solignac, and to the whole college of the same place, John the humble dean and the whole convent of the church of Stavelot, greeting, and to be cherished more frequently at the fountain of consolation in the hidden place of God's countenance. It has become known to us that your devotion aspires with the highest desire to have some relics of our glorious patron, namely Bl. Remaclus, once adorned on earth with pastoral glory. But because at present we are not able sincerely to transmit to your paternity anything consolatory of his body, as the affection of our desire demands; yet, lest your entreaty seem to be frustrated with us — since we purpose with the highest zeal to fulfill it — of his pastoral staff, of the chasuble in which he lay entombed, and of his sandals we transmit to your devotion on this occasion: knowing undoubtedly that we shall transmit to your piety a fitting portion of the body of our said Patron, when it shall happen that the body is transferred from casket into the casket which we have caused to be made glorious: which will be shortly, the Lord disposing. Given at Stavelot, in the year of the Lord one thousand two hundred and sixty- three, on the Ides of June.

[86] The men of Stavelot stood by their promises: for to the messengers of Solignac, Clement and Vivian, they gave the arm of St. Remaclus and also relics of other saints on the XIII of May in the year 1268, and five years later as is established from letters given with the utmost benevolence to the same Archambald, which likewise it has seemed good to transcribe from Mabillon p. 1093. To the reverend fathers in Christ and their most beloved lords, the venerable father the lord Archambald the abbot, and to the whole convent of Solignac, the humble dean and the whole college of the monastery of Stavelot of St. Remaclus in the Ardennes, greeting, and themselves wholly to an inward love by an everlasting covenant. Although the distance of places has enjoined upon us a bodily separation, yet the sincerity of an undivided love shining forth between us will, by God's help, keep us undivided through the ages. Hence it is, reverend fathers and lords, that with all the affection of heart and mind we venerate and adore, praising together the Most High, who has so sweetly joined us and you together through the mediation of our patron Bl. Remaclus with a sweet and firm bond, nay one made fast by inviolable mutual charity, that neither tribulation,

nor persecution, nor the fear of the sword shall be able to be separated from the charity compacted by the divine goodness, the mercy of God helping.*

[87] Wherefore we, having received your messengers, in truth confrères, the very arm of the Saint. namely the lords Clement your cellarer and Vivian your sacristan, together with your letters, were suffused with unspeakable joy, and, learning from them the prosperity of your convent, you poured gladness and delight into our hearts above gold and topaz, above the odor of the lily and of balsam. We therefore rise up to your reverence for letters so affectionate, full of mellifluous charity, transmitted to us by our and your aforenoted brethren, humbly bowing to you; by whose conversation, namely of the said brethren, and by the honesty of their manners we could and ought to have been amended; through whom also we transmit to your love the arm of our venerable father Bl. Remaclus, and of the relics of the eleven thousand Virgins; and also of the relics of the Theban martyrs. Suppliantly asking that you deign to honor the said relics with due honor and with fitting solemnity. Given in the year of the Lord one thousand two hundred and sixty- eight, on the Sunday before the Ascension of the Lord, that is, the III Ides of May.

[88] A ravager of the fields of Stavelot punished by a terrible death: In the following century the Saint severely avenged an injury done to his clients, striking with a horrible death in the year 1388 a certain nobleman who with a band of three hundred plunderers had dared to invade and lay waste the fields of Stavelot. The memorable vengeance, by which the rest of the robbers, terrified, were converted to penitence, a writer of the XV century, Cornelius Zantfliet, monk at St. James at Liège, thus sets forth in his Chronicle, in Martène volume 5 of the Collectio amplissima col. 332: But at that time also (in the year 1387) a certain German nobleman with three hundred accomplices entered the land of Stavelot, violently carrying off a great booty about the village called Lierneux . And when about two hundred inhabitants of the place wished to drive off the booty and to block his return, there were slaughtered XLVIII, and XXXVI taken: on the other side only three were killed, and the booty carried off. But St. Remaclus, patron of the land, exacted a heavy vengeance on the enemies: for in the following year the prince of the robbers went mad, chewing the hands and ears of his own horse, and was stricken with a terrible death. Whose accomplices came to the monastery of Stavelot humbly asking pardon for what they had committed, and offering a worthy amends ; fearing*

lest something similar befall themselves.

[89] two altars dedicated to the Saint, whose body is not at Bamberg, For the rest, the aforesaid Benedict delle Rive, who in the year 1647 most courteously sent to Bolland the titles of the altars of the imperial church of Stavelot, testifies that, besides the greater altar, which is dedicated in honor of SS. the Apostles

Peter and Paul and of SS. the pontiffs Remaclus and Martin, another likewise was consecrated in the year

1547, from the original letters themselves, which he thus recites: On the last of December in the year MDXLVII by the Liège style, there was consecrated an altar in the Castle of Stavelot by the Rev. Lord D. Gedeon vander Gracht, bishop of Castoria, suffragan of the Most Rev. Lord George of Austria, bishop of Liège, in honor of St. Remaclus the bishop, of St. Goar and Sylvester (signed) Theodoric Beex, etc. (And the seal of the same bishop of Castoria impressed in wax of a red color.) There remains a certain difficulty about the place where the Saint's body is kept: for our Gamans, cited at number 6, notes that in the Ms. of the mount of St. Michael there is added at the foot of the Life of St. Remaclus the following words: His body is now honorably preserved in the cathedral church of Bamberg.* Having been informed of that suit, Rive, praised above, wrote to Henschen in favor of the possession of the men of Stavelot, to this effect, on the VIII of April

1654: Entire (except, that is, the arm, which we have seen was granted to the men of Solignac) St. Remaclus's body is kept here, I have seen no one hitherto who doubted; and so great is the certainty of that matter that it would seem to me superfluous to confirm it with arguments, which meanwhile are innumerable.

[90] but he is shown to rest at Stavelot: Nor am I delayed by the objections which could arise from documents received from Bamberg: for if the men of Bamberg possess any documents, any particles of relics, or perhaps even the Life of St. Remaclus, all those must have been sent thither from here. Let your Reverence judge whether on this account they can be called more complete. Theodoric, treating of the bishops of Cologne, of Laon, etc., I have not seen. I should like to have a copy of him. Although words of that sort added, or any others whatever, are approved by me rather as glosses than as genuine text. And certainly to those objecting against our possession I would reply only this: Come and see, handle, for these are the bones of St. Remaclus, this his habit, this his stole, these his sandals, this bier skillfully built, this the received tradition of all the ages, these the undoubted writings, etc.

Since the Saint is venerated at Bamberg, as was said at number 4, I would not absolutely deny that in that cathedral church certain relics of him are preserved: but these the author of the manuscript of the mount of St. Michael may have called "the body," taking a part, however small, for the whole, as often happens in like cases. And indeed, if the Saint's very body had been translated to Bamberg, would the men of Stavelot have been ignorant of it, would Rive, the prefect of their library and archive and a most diligent searcher, have dared to write the above, would, finally, the Annals of the church of Bamberg have wrapped that translation wholly in silence? The author of the Triumph of St. Remaclus says indeed, in Chapeauville volume 2 p. 562: It was said that the king had this counsel, that the bishop of Bamberg should take away from him the body of our Patron granted by his gift; but from the following chapters it is established that it was not carried off by the man of Bamberg.

[91] Since Rive in his letter mentions the habit or garment of the Saint, description and engraving of his monastic garment. it has seemed good, by way of a finishing touch, to subjoin the following description of it and to give its likeness from Martène, Annales Benedictini volume 6 p. 571: In the monastery of Stavelot … blessed Remaclus made the end of a most holy life, and was buried in the same place in the oratory of St. Martin. There is seen to this day among the sacred relics of the same monastery his monastic cowl of rough cloth, such as the Capuchin fathers today mostly make their garments of, and of the same color; in which the love of poverty in Remaclus is proclaimed by the various patches of the same material, with which the torn garment is mended here and there. But the form of this cowl is after the manner of the ancient chasubles, which surrounded the whole body without sleeves; but with a pointed hood sewn on above, such as St. Isidore represents to us in the book of Etymologies: “A casula is a hooded garment, so called by diminution from casa (a hut), because it covers the whole man”. And Theodemar, abbot of Monte Cassino, in his letter to Charlemagne: “We call a cuculla what by another name we call a casula”. Of such antiquity I have never seen any monument in this kind more precious or more admirable, nor did Mabillon: wherefore for the instruction and edification of those to come it is well to represent it here: which also we have ordered our engraver to imitate, the proportion being preserved.

he died in the year 1097 or 1098 i.e., a small estate or little field i.e., hydromel it seems to be taken here for any dish whatever i.e., a certain cake perhaps ac perhaps ecclesiam separare elsewhere Lierneux, in Latin Ladernacum and Lethernacum perhaps manis, i.e., the jaws i.e., satisfaction Goaris

LIFE

By an anonymous monk of Stavelot From a most ancient Ms. of the abbey of St. Paul at Utrecht, and six other Mss. collated with one another and with the edition of Mabillon. BHL Number: 7113

BY THE ANONYMOUS AUTHOR.

PROLOGUE.

The deeds of the Saints are to be published to the praise of God. Since it is the study of the heathen to fit their fictions and their vain rites elegantly to obscene poems, and to commend them by perpetual memory to those who come after them; why should I keep silence, so as not to declare the manifest works of Christ, which by divine power he does not cease to work innumerably through his Saints: since I can speak true things in praise of the magnificent God, and confer very much fruit upon those who hear ^b how great an honor he bestows upon those who serve him, by working things so magnificent.

ANNOTATA.

CHAPTER I.

The Saint's country, parents, education: he is summoned to the court, becomes a bishop, receives St. Trudo and teaches him what is to be done. [ ] The Saint's birth and pious education: Therefore there was sprung from the parts of Aquitaine a man in all things venerable both in life and in manners, by name Remaclus, noble by his parents, but nobler by faith. His father was called Albutius, and his mother was named Matrinia *, both very powerful in the resources of things according to the dignity of the world; as the handing over of his possessions, made to us, testifies. Who, when he had been reared by his parents in a lofty manner, according as a very great abundance of secular means was at their disposal, they hand him over — already bearing the fruit of a good disposition and of all sweetness ^b — to blessed Eligius, a man to be preferred in all merits, to be imbued with the sacred institutions of monastic discipline [in] the monastery of Solignac, which his own father built by a pious work on his own estate ^c. For he clove so far to the holy man's counsels that not only was he no sluggish executor of the divine word; but the divine power so grew in him that, showing there the greatest examples of religious life, he shone forth wakeful all night in vigils, continual in prayers, outstanding in abstinence, illustrious in all uprightness of manners: so much so that the aforesaid man handed over to him all the care of the flock committed to him, and himself solicitously gave himself to the service of the palace, as he was compelled to do.

[2] But after some time, as fame spread it abroad, there was heard through the whole province of Gaul of the life and acts of the oft-to-be-remembered blessed man Remaclus, he is summoned to the court, and becomes a regionary bishop, and it came * to the ears of the nobles who at that time presided over the palace, that so great and such a tree had brought forth shoots. Nor could the light irradiated by his grace, the Lord willing, be hidden under a bushel, but, that it might shine for all who abide in the profession of the faith, the lamp was set upon a candlestick: and it was disclosed in the royal courts that so magnificent a Man ought not to be absent from the king's presence ^d, that by his prudence the affairs of the kingdom might be ordered. Whence it came about that, being summoned honorably, as was fitting, he was brought to the threshold of the palace, destined to be a great comfort to all; as the event of things afterward fully taught. For he was held in so great dignity that he obtained the priestly infulæ, the people acclaiming that it was worthy that such a teacher ^e should be made to hold the office of prelate, who had received so great grace from God that he also came to the help of all in their necessity.

[3] Meanwhile the Man of God, full of the Holy Spirit, by the ordering of God's providence is substituted as bishop of the see of the people of Tongeren ^f, afterward of Maastricht. that he might diffuse among more men the seeds of the word, which, long remaining within himself, he was concealing. But who could suffice to relate how great was his care for the food of the poor, since he became the father of orphans, the loving helper of widows, the most kindly consoler of the sick, and the most bountiful provider of all necessities? So great, then, did the virtue of humility shine forth in him that he desired to be esteemed inferior to all, that he might become, according to the Apostle, a pattern to all, lest he fall into the reproach of that sentence, lest perchance, while preaching to others, he himself should become a castaway.

[4] Nor do I think it should moreover be passed over — nay, it is rather to be set forth — St. Trudo, burning with the desire of learning sacred Letters that the Man full of God was also foreknowing of things to come; which gift conferred upon him is most manifestly proved to have been by divine revelation. Who, while with most happy course he strove daily the more attentively, with wakeful care, as he was devout, for the helm of the Church, so that he might commend to the Bestower of all whom he could snatch from the jaws of the wolves; that, bringing back his sheaves when Christ should come, he might deserve to receive the reward of the work committed to him, the unfading crown of glory. While he was exercising this warfare [g], it happened that from the borders of Hesbaye blessed Trudo, still flourishing in boyish age, put forth his first most abundant fruits of good savor. And because he was sprung of a great lineage of birth, as the little sheet of his deeds records, there began to be nourished little by little in him, the fire of divine love being kindled, an abundance of virtues. For he was touched with such an ardor of the Holy Spirit that he bound himself by a vow that, if at any time he should fully learn the sacred letters, a church ought to be built on his own property ^h, and that there he should serve the Lord continually, which afterward under Christ's auspices he solemnly fulfilled.

[5] is admonished by an angel to go to Remaclus, For while he was burning with such a desire, he is seized by a nocturnal vision, and is taught by an angelic admonition in these words: Brother Trudo, know that thy vows, by which thou hast bound thyself from boyhood, and the prayers which thou hast humbly poured out, are accepted in the sight of the God of heaven: and whatever of good desire is turned over in thy mind, he himself will grant thee in this his assent. For wisdom shall fill thy heart, and shall instruct thee [in] his commandments, and shall engrave his counsels in the secret of thy breast, and, as thou hast desired, thou shalt come to the degrees of Ecclesiastical dignity: because thy petition is just and pleasing*

to God. The same man of shining countenance also added to say to him: Rise therefore, and go to

blessed Remaclus, pontiff of the church of Tongeren , who is not far from the place [in] which thou now art; for to him God has revealed all things which it befits thee to do, and he himself will direct thy steps to all things which thy soul desires.*

[6] by whom he is most kindly received Hearing this, the man of God, trusting in the angelic vision , rose in haste, and rejoicing began with swift step to make for the place where the holy Man at that time was toiling in the care of his government. And when he was not far from the estate ⁱ where the lord Prelate was residing with his servants, at once knowing it by the spirit, as had been announced to him before from heaven, he said to his servants: Rise to meet the man of God, who comes to visit us, and receive him with all reverence, and bring him in to me. Go quickly, for he is already drawing near. They therefore, fulfilling his commands ^k, brought [him] to the Bishop. And the loving Father, beholding him, at once rose and rushed to kiss him, weeping abundantly for exceeding joy upon his neck. And when the chosen youth wished to fall at his sacred feet before him, he raised him up with wet cheeks, saying such things as these: To thee, good Lord Jesus, visitor of souls, be glory, praise and jubilation through the immortal ages of ages; who hast willed to make us partakers on this day of the visitation of thy servant.*

[7] and, having been taught what he must do, is sent to Metz When these things had been said, the blessed Priest added these also, saying: But thou too, my son, be blessed by God the most high, who has deigned to direct thee to us, and may he himself hereafter fulfill all that thy soul desires, accomplishing the will of thy heart. Know therefore that from this hour thou shalt be a son to me, joined by the bond

of charity; and I shall perpetually retain toward thee the rights of a spiritual father. For to me, his servant, God has deigned to reveal all that is in thy mind, and whatever thou oughtest to do about this thou shalt be fully taught by me: for as I have already said before, the word of God came to me. For I have learned by the spirit what in thy boyhood thou didst confirm with an oath: to build a church on thine inheritance, God helping, and there to serve Christ with all assiduity . Whence know that thou must hand over thy possessions to blessed Stephen the protomartyr, and there from the inhabitants of the city of Metz receive the holy Scriptures perfectly. After this thou shalt return, filled with learning and with honor, to thine own place, and, as thou hast promised, thou shalt build a church in whatever place thou wilt.

[8] With these and other words of exhortation the most consecrated boy was admonished by the aforesaid venerable Remaclus, he is sent: the Saint rebukes his servants for disparaging him. whom the Pontiff, kissing him very long, dismissed in peace [l], saying to his servants: Conduct him with great reverence, because the Lord regards his journey . But they , as though negligent, began to disparage him because of the fashion of his clothing, saying: Behold how cheap our Lord has become today, who has taken to himself this poor little man, having such unshapely garments, and has shown him so great honor. And when they were disparaging him with such words in silence, again, admonished by the secret messenger who, sent to him from heaven, was ever at hand, the Man of God rebuked them harshly, speaking thus: O unhappy men, why do you look at the faces of men, and at the mean*

coverings of garments, when rather the Inspector of our souls judges the minds and acts of men? Do therefore penance for your errors, because you have spoken foolishly. But they, cast down at his feet , begged pardon, confessing : Forgive us, loving Father, for we have sinned in ignorance; spare us who have offended, in that we have acted foolishly. And he said: Let pardon be given you by God; see that you fall into no such fault hereafter.

ANNOTATA.

CHAPTER II.

The Saint's virtues and pastoral care: two monasteries founded at his instance, into one of which, having abdicated his bishopric, he withdraws; his pious death and burial. [ ] With great solicitude he instructs his people: To prove, therefore, of how great merit that Man was, whom the angels of God so far served that hidden things of secret matters, which were kept in the sight of the Creator, were made manifest to him and disposed by his judgment, I have taken care to note down the things mentioned above, lest anyone of perverse mind, or deceived by the devil's art, should dare to disparage and accuse (which I do not believe will happen) so magnificent and chosen a Soldier of Christ, a keeper of the talent entrusted, and one bringing twin gifts with gain to the Lord. For who could suffice to relate how holily and justly he lived for the rest, and how great was his solicitude for the guardianship owed — namely by admonishing all to keep themselves from the allurements of the flattering world, to draw back their step from secular cares, and to continue perpetually in the law of God's commandments. With these and the like exhortations, confirming in the fear and love of God the people entrusted to him, he began to burn with a greater eagerness of mind, whereby he might be able the more freely and devoutly to raise his heart to contemplate the pastures of the heavenly life.

[10] he is the author to king St. Sigebert of founding two Meanwhile, while he perseveres in this tenor of purpose, girt with faith, fortified with hope, founded on charity, it happened, God favoring, that it pleased the pious princes of the kingdom of the Franks, king Sigebert and duke Grimoald [b], by the will of God and the counsel of their nobles, that there be built within the forest monasteries situated in the district which is called the Ardennes ^c, named Stavelot and Malmedy ^d, in which religious monks should dwell who should there spiritually serve Christ, and should entreat the almighty Lord for the state of the whole kingdom and for the safety of the king or ^e of his sons, or of those who exercise the care of the kingdom. Then they began to build * more attentively and, as is wont in such a work, the divine power followed after, and with prosperous success they were speedily completed.

[11] And when the time was at hand that the churches, adorned with new material, should be dedicated, monasteries, which he dedicates. the aforesaid king, sending to blessed Remaclus the bishop — because one of them, that is Stavelot, belonged to his diocese, but the other, that is Malmedy, because it looked to the metropolis, with the consent of Cunibert ^f, who was metropolitan of Cologne — summoned him, that as was fitting he should dedicate them by his ministry. Which the most holy

[Man], at once obeying, fulfilled with great diligence, the work enjoined upon him *, which had long since been done by his own arrangement; because, since he was near and beloved to the King and to the chief men of the palace on account of his very great sanctity, nothing of importance was done without his counsel. Whence it came about, because he was held so dear to them, that, when the solemnities of the Masses had been performed, the said mayor of the palace Grimoald handed over the aforesaid places to him, that all should be ordered under his rule, and that the monastic institutes of life should be there observed.

[12] But after no long time he at last obtained from the king [g], Having abdicated his bishopric, he withdraws to Stavelot, that, leaving a successor [h] after him in the pontifical see, as he had long desired, he might go to this place of the wilderness, and there, removed from men, have leisure for God alone. But how great was the grief at the Pastor's departure, and how sorrowful he made those to whom he had provided the seeds of life, when they saw themselves bereft by the departure of their Teacher and Father [i]. They said therefore: What shall we wretches do, who lose such a Pastor? Whence shall we receive consolation, when he himself was our consoler and defense? Who will heal us any more, since he was the healer of bodies and of souls [k]. Whence hope for us, when we are forsaken of so great a Pastor? While they were crying out these and like things with wailing, commending them to God the maker, counting all the world as nothing, desiring to please the one Lord, he sought the monastery, longing to lead a solitary life.

[13] But religious men, hearing this, both from the neighborhood [and] from remote parts on every side, began to flow together to his teaching, seeing that the wisdom of God was in him, for the accomplishing of whatever things are held just and worthy of God and acceptable. For he was so accustomed to divine works that no time at all passed by in which he was not intent upon psalms or prayers or reading. Abiding therefore with wakeful care and without [any] reproach in the monastic teachings, he converted the minds of many noble men, so that they became imitators of that life whose teaching was perfect; because what he taught with the mouth, he took care first to fulfill in work.

[14] Whence it came about that, as religion increased, the revenue of that same church also increased, he asks that the donations made to the monasteries be diminished, for the uses of the servants of God serving there. For the aforesaid most pious princes, hearing of the worship of religion of this sort, summoning the blessed Man, handed over to him out of that forest twelve leagues in length, and likewise in breadth; in which space there should be no gainsayer of his rule or of those succeeding him, that they might serve God in quiet. And they also confirmed by testament with the imperial seals , that it might endure firm [for] all time; which the most holy Father received gladly and held reverently . But not long after he took pains to shorten that same space, that it might be without hindrance to those who followed, and that the rectors of the place might be able to keep it without any obstacle [l]: which seems to endure unshaken down to our own time altogether.

[15] The devout disciples therefore, obeying the Father's counsels, carry out the regular institutions not slothfully, inasmuch as they saw their Teacher at absolutely every hour cleaving very attentively to the divine praises, and long keeping the vows of his purpose. He exhorts his disciples to virtue by examples rather than by words, Tarrying longer in these wrestling-school disciplines, at last they obtained the promised grace, the Lord, as we believe, bestowing it. But that loving Priest, set in the triumph of the contest, armed with faith against the wickednesses of the unclean spirits, if any of them tried to withstand the worship of divine religion and to cast down the vow of his mind, founded as it was steadfastly in Christ, strove greatly to break this by continual testimonies of the Scriptures, by pressing upon prayer, by wasting the flesh with fasts, by passing the night [in] vigils, by bestowing alms, proclaiming that word of the Apostle by examples rather than by words: For me

to live is Christ, and to die is gain.

[16] he dies piously and is honorably buried. Enduring therefore unmoved in this constancy of mind, at last desiring to render to his exactor the talent of good work once entrusted to him, and now, so to speak, heaped up, especially when he had heard the voice of the Lord calling him and saying: Well done, good and faithful servant, because thou hast been faithful over a few things, I will set thee over many; enter into the joy of thy Lord: desiring to be partaker of this longed-for joy and daily paying these prayers, now wearied with extreme old age, bidding farewell to all and commending them to God the maker, he reached the goal of death, and rendered his blessed soul to heaven [m]. Whose body, honorably, as was fitting, delivered to burial with the sweet melodies of hymns ⁿ, is kept in great honor: especially since there flourish there the tokens of very many miracles, to the praise and glory of the name of Christ, who deigns to confer innumerable gifts on those who faithfully serve him. His deposition is celebrated on the third Nones of September, our Lord Jesus Christ reigning; to whom be glory, praise and jubilation through the immortal ages of ages. Amen [o].

ANNOTATA.

Mabillon commissum read contulerat, as is had in others Mabillon reputans Mabillon sigillis the same, constanter elsewhere qui hoc irrumpere is absent from three Mss. Mabillon clamantis ad se in one Ms. particeps fieri*

MIRACLES

From a Cologne Ms. collated with five other Mss. and the edition of Mabillon. BHL Number: 7120, 7121, 7124, 7123, 7125, 7122, 7126, 7127, 7128, 7129, 7130, 7132, 7134, 7135, 7137, 7138

BY THE ANONYMOUS AUTHOR. BOOK I.

by the same anonymous author of Stavelot

PROLOGUE.

[The author writes nothing but what he has seen, or heard from those worthy of credit.] After the most glorious ^a triumph of his contest, praiseworthy in all ages, by which, the fleshly garment being laid aside, the same man obtained the unfading crown of glory, to prove of how great merit and of how great sanctity that blessed Man was, the loving Lord would not have that remain hidden which was not hidden with him, but that it should become clear to men also, with how great glory he is strong in heaven, to whom he grants to work on earth such miracles as have been granted to our eyes to see. For we do not dare to be silent about what we know, lest we be judged as it were slothful and slow to relate or to admire the works of Christ. Nor do we wish to say anything but what we have learned by the account of truthful men, or have ourselves beheld with our eyes, lest we be convicted of the fault of falsehood [b].

ANNOTATA.

THE CHAPTERS OF THE ANCIENT DIVISION, SUCH AS THEY ARE IN THE MS.

I. Of Joseph, so contracted that, leaning upon his knees, he could not raise his head. II. Of the man bound with iron, whose chains are burst asunder when he touched the screens. III. Of the blind woman who, when she drank of the spring of saint Remaclus, was healed. IV. Of a certain man by name Amulgerus, who recovered the health of his eye. V. That this deed came to the ears of the emperor Lothair , and, kissing the lights, he rendered thanks to God. VI. Of a certain contracted man in the monastery of Dervo, who, as he himself confessed, by the merits of our brethren recovered as he came to the festival. VII. Of a dumb woman healed on the festival of the aforesaid Man of God. VIII. That a certain man invaded the land of saint Remaclus, and, by imprecating upon himself, remained bald. IX. That a certain man assigned a ram to saint Remaclus, and for his lie remained deformed with face and mouth twisted. X. Of a woman blind for three months and given light. XI. Of a certain man who, fraudulently taking away his wife's brooches from saint Remaclus, is made blind for six months. XII. How he healed a certain man wounded by demons and made deaf. XIII. Of another, to whom he gave a slap on the face and struck with the greatest deafness, and afterward healed. XIV. Of the pall which a nun took from the altar in the village named Marcha, with which, after the washing of her head, she wiped that same head and lost her hair. XV. Of the fragrance of his tomb, when the first clod of earth was moved away by the workmen.

XVI. Of the fish in the village of Calco, which the wave cast into the ship. XVII. Of the vineyard in the village of Maranco, fraudulently taken away and restored. XVIII. Of the man deaf and likewise dumb from his birth, how he was cured. XIX. Of the cup of our blessed father Remaclus, how it was found.

Ludovici perhaps venientium

CHAPTER I.

Contracted men healed, iron chains burst, sight restored to the blind and speech to a dumb woman; a perjurer punished. Chap. I. For at that time when the building of the altar of our church was going forward, A wretchedly contracted man is suddenly set upright, it happened that there was present there a certain man by name Joseph, who was so bent that, leaning upon his knees, he could not raise his head upward: nor was he at all able to hold it motionless in one place for long. But how it had befallen him, he used to relate: that while he was alone with his horse in his neighbor's field, and was unjustly feeding down his grass, he was so burned, being smitten from heaven by a flash of fire , that at once, his head being lowered, he was made bent. But on a certain night which is called the Lord's, while the brethren devoutly pressed on to the performance of the divine Office, behold, that same feeble man, falling forward on the pavement of the church, filled the church with great outcries of his voice *, so much so that from excessive terror those who were present to keep the vigils, fleeing in swift course, irreverently burst into the places of the altar, not knowing what it behooved them to do. Meanwhile the religious monks, sublimely performing the matin hymns in the praises of God, as they were accustomed, came to see what the sick man was suffering with his clamorous cries: and beholding him, they perceive all the knottiness of his limbs dissolved, and the joints of his body firmly set upright in their former strength with a revived step.

[2] And to those inquiring how this had been done, he asserted that he had seen as it were a burning torch go forth from the bed of the blessed Pontiff and suddenly shine upon him, a light seen coming forth from the Saint's coffin: and take away from him all that infirmity, and restore him to his own state; and in a wondrous manner you might discern that the whole wound of that fire, which came forth from the lightning, was wiped away, not only like the rest of his flesh, but even whiter, nay even sounder; and he who by the hands [or] conveyances of others had been carried into the church, himself now sound in body began rejoicing to take his way with swift step and to need no other's support. Then the devout monks with exulting spirits render solemn praises to God and to their holy Patron, because he deigned through him to show such things to the praise of his name. There are kept also the staves or stools ^a of the man himself who was healed, and of the many who there received health, hanging at the doors of the church as a memorial of the powers of Christ, that those who see may recount his mighty works.

II.

[3] At another time likewise a certain man, coming bound with iron, a man bound with iron is loosed, straightway when he touched the railings, at once the iron bonds were so burst asunder that from the place in which the sick man was standing * as far as the place of the little bed, in which the most sacred ashes had before lain, they fell upon the pavement, and the man remained unhurt. While all who were present made a din and marveled, they see loosed from his bond him whom a little before they had seen bound with iron manacles. And rejoicing in such a gift, he returned with praises of thanksgiving to his own house in peace.

III.

[4] At about the same time there was a certain woman from Hasbania [b], and a blind woman is enlightened, deprived of her eyes, who by a long sickness was held encompassed with this darkness. She, seized by a vision of the night, is admonished to send one who should bring to her from the holy Man's fountain, and to drink of this and to wash her eyes; and when she had done so, at once she received her sight.

IV.

[5] Nor do I think this should be kept silent, that a certain man, Another punished with blindness for violating the observance of the Lord's day, by name Amulgerus, while at harvest time on the Lord's day — which is more freely released from servile work — sweated too intently over the storing up of the ears of corn, at the work suited to him, and gave not honor to God by ceasing from his labors, with his wife loading the wagons and leading them home for storage; it happened that one of the stalks struck his right eye and of a sudden made him one-eyed. Through this grief for the lost eye he remained deprived of the other also: and being encompassed with darkness, for a long time the sad and mournful sick man endures in this blindness. Yet not despairing of God's mercy, supported by another's guidance, going about very many places of the Saints, he prayed that by their suffrages soundness might be given him. And so, persisting in this labor, on a certain night given over to sleep, he deserved to hear an answer, that health was to be granted him nowhere else, until he should come to the memorial of the most holy Confessor of Christ.

[6] by the Saint's merits he receives the use of his eyes, Having learned this, rejoicing at the divine admonition, the silences of the night being past, briskly leaping up from sleep, traversing places far and wide with swift course, at length he arrived on a Saturday at the place long desired. But on the following night, which is called the Lord's, while the brethren after their custom solemnly sing the evening hymns, behold, again the feeble man fills the whole church with cries, so that all acknowledged the power of God to be present. When this was known, the servants of God lift up their voices on high in the praises of Christ, who granted them to see his mighty works: and the course * being finished, they came to see the works of divine grace in the limbs of the sick man, who now with clear eyes saw all round about gazing upon him. To those considering it, then, he related that he had seen from the place of the tomb a lamp flashing like the rays of the sun, and that it had shaken both his ears and his whole head, and had wiped away the darkness, and given him light. And rising from the place where he had lain prostrate, he goes forth from the church joyful, taking his way and seeking a guide for the way no longer ^c.

[7] And not long after, as the report spread everywhere, whom the emperor kisses: this wonderful deed came to the ears of the most unconquered prince Louis [d] and of his nobles. And he too who had been blind is shown to him by those by whom he was already known, relating how * he received his sight through the merits of the most holy Man: and the emperor rendered manifold thanks to almighty God, kissing the eyes divinely restored to him, and was filled with immense joy that in his days the Lord deigned to show such tokens of miracles through his Soldier.

VI.

[8] I think this also should not be passed over, what was done in the place, another man contracted in all his limbs which is named Derf [e] by the inhabitants dwelling there. The occasion of this matter, which I relate, was such. For it was the very great zeal of our abbot [f], who at that time presided over both places, that in the above-named place regular observance should grow; because up to his times they toiled [g] in canonical practices, and he had caused elder brethren from among us to dwell there, who should persuade them that all regular order must be firmly held and unceasingly kept. While they were intent on these disciplines, it happened that the festal day of our most holy Doctor was at hand: and when by the exhortations of the rulers teaching them they had learned of the deeds of the most blessed Bishop, with one accordant mind the devout promise vigils after the custom, to keep the night solemn. Meanwhile, while these things are being done, it came about, God favoring, that there was present there a certain man contracted in all his limbs, so that the soles of his feet seemed joined to the place of his thigh. And he began with great efforts to persist in prayers, that he might as a suppliant await through the night in the church the mercy of God: for he said that it had long since been announced to him from heaven that there would be there monks from the parts of that same Saint, who would toil in the watches of the vigils of that night, and that he should know that he was there to receive health.

[9] Strengthened in faith by this vision, he was securely passing the night in the temple; he is healed in the monastery of Derf, an apparition going before: and behold, as soon as all take the silence of the quiet night, the sick man lying there disquiets with sudden cries those desiring to take sleep, and rising, so to say, unwilling, they enter to celebrate the divine Office, now glad at the Lord's consolation. Their long prayers therefore being finished, they go to behold the wonderful deed, the sick man's limbs restored to their former condition. Again praises are rendered, again lofty * vows are stirred up in astonished hearts, because even to those set far away the memory of the Saint was not wanting. But being asked how it had appeared to him, he related that he had seen a certain man of sacred aspect [h], bearing an angelic countenance and a shining form, entering the church from without, and stretching out his hand to him and bestowing health: and cured in such a manner, full of thanks he began to take his way; and he who before had been carried by the hands of others, his own step now restored, went to his house in peace.

VII.

[10] Meanwhile I shall not be silent that a certain woman by name Hrodlindis * had so long remained mute, a mute woman receives speech. that not any sign of speech could be recognized in her. She therefore, coming to the feast of the most sacred day of the vigils of the holy Father, was keeping watch, and awaited the mercy of almighty God, and by the motions of her mind, as far as she could, prayed that he would have mercy on her. Her, intent upon this anxious trouble, the divine power enveloped; and among the crowd of the people the clemency of the excellent Father recognized who she was that had needed comfort more than the rest. For when all [who] were present came together into the church to keep the sacred vigils, and the most devout servants of God, with all diligence and loftiness of praises, were discharging the nocturnal Office, there is present a visitation from on high, which suffers not their labor to be empty: but that it might confirm their faith and their pious deeds, the weak woman, whom the unclean spirit had so rendered mute that, remaining so from her birth [sic], she seemed to mutter no word at all — behold, suddenly we saw a wondrous thing, that she was namely made so fluent of speech that none of us could speak more correctly or form words better. And thus, made joyful at the divine gift, giving thanks and praising God, and rendering worthy thanks to the holy Patron, she returned safe to her house in peace.

VIII.

[11] Moreover it comes to mind that a certain man, deceived by the depraved will of his mind, unjustly took away his land, Vengeance upon a perjured invader of the estate. and attempted to usurp it into his own dominion. But when our men learned that that wicked man presumed such things, they rebuke him with coaxing words of this kind: that it was not fitting for him to do so unjust a thing against the Saint of God, as to wish to take away his goods from him by violence. But he, delaying nothing, nay rather coming to the boundaries of the place with the defenders of his own party, protested under the attestation of the oath of false witnesses, that that part of the land belonged rather to his domain than to the parts of our church. Indeed he even imprecated upon himself, reproaching himself thus: So may the merit of that Saint aid me in my necessities, and so may the hairs remain on my head, or the hairs in my beard, as I speak rightly and judge these things to be mine. And thus from that very hour, as he himself had demanded, he remained smooth, without hair and beard. For also on the following night he was oppressed with sickness and so worn out with languor that his nails and * the hairs of his body were torn away from him; and bound by such affliction he not only restored the land which he had wished to take by force, but even restored it doubled from his own; yet he lacked hair and beard for as long a time as he survived.

ANNOTATA.

Mabillon page 844 number 2, subjoining at number 4 the same benefit which here follows. h. So too has the Ms. of Rouge-Cloître; another with Mabillon has here geroprepem, two other Mss. geroprebem, from the Greek ἱεροπρεπὴς corruptly written out in Latin letters. Mabillon, part 2 of the 3rd Century, page 628, rightly advises that it should be read hieroprepem, that is, he says, Holy, in which sense Paul to Titus chapter 2 ℣. 3 calls the πρεσβύτιδας … ἱεροπρεπεῖς. Lucian the presbyter, cited by Du Cange tome 3 of the Glossary column 877, interprets Jeruprepem as a worthy Priest. The Ms. of Rouge-Cloître substitutes Stabulensis Mabill. fulguris igne al. totam al. beatissimi

al. cernens*

Mabill. jacebat*

Ms. of Rouge-Cloître Stabulo*

Mabill. subito*

the same cantu*

al. qualiter*

al. supplicia Mabill. Rothlindis, al. Richlindis

Mabill. falsator*

al. auxilium*

Mabill. &*

the same Etiam al. &

CHAPTER II.

A punishment inflicted upon another who had broken a vow; sight restored to the blind and hearing to the deaf: one who steals away the cloth of the altar is punished, but afterward, repenting, is healed: a sweet odor from the Saint's tomb.

IX.

Another also, binding himself by a vow, appointed one ram that he would give to the church of the most holy Man while life accompanied him: One who breaks a vow pays the penalty, and keeping it carefully, and it being now full-grown, awaiting the festal season of the day, he began with that same ram to set out for the place lately destined in his mind. And when he was now near the monastery, and beheld it from afar, the purpose of his mind, long kept, was changed by the snares of the ancient enemy; and so, driven on by the devil, he halted a little, and turning aside in another direction, he took away the pledge which he had given of his own accord, and presumed to turn it to his own uses. For when night came on, preparing himself a feast from that same sheep, he does not depart until with his own he had consumed all the flesh of that animal: and the feast being consumed, the Lord was mindful of the most foolish vow ^a by which the wretch was held bound; for [so] his mouth and face remained twisted almost as far as his ear, so that you might discern him disfigured with deformity; showing himself guilty to all who beheld him, and proclaiming himself guilty of the vow . Departing thus deformed, by such a mark, as long as he lived, he offered himself notable to all.

[13] There was besides a certain woman by name Ermenrada, blind, having lost her sight for three months, who was admonished in her sleep a blind woman recovers her sight, to commit some vow to the Saint, and he would give her sight back to her. And although poor in goods, she yet remained whole in faith; for she could find almost nothing else than a candle [b] girding her head about, which, sending it by her carrier, she besought with all her efforts that he would set it lighted before the sacred sepulchre; that there, as long as it lasted, it might burn unextinguished. And as soon as the lamp, fitted by men's hands, lost its office of shining, the light long denied was straightway restored to the feeble blind woman, and [she] was restored to her former soundness.

XI.

[14] I shall insert into this narration also another miracle, which is known to many, [likewise another, who had lost the use of his eyes because he defrauded a pious legacy:] because it is agreed to have been accomplished no more than two years ago.

For a certain [man] by name Lungulfus

XII.

[15] Lately therefore it happened that a certain man of our household, by name Gotherus, a deaf man given hearing, wounded in a dream by wicked spirits, was made deaf. He therefore, urged in the silence of the night, was bidden [d] to come and visit the sacred thresholds of the most blessed Remaclus, where he should know that he would recover the loss of his former health. While then he went on doubtful with this hesitation and much saddened, the brethren carrying in wagons the allowances of spelt to the remaining tenants, he too, according to the measure enjoined upon him, did not delay to carry with the rest. And when he came not far from the monastery, his ox, having suffered excessive weariness or some injury or other, halted in that same place. Then the man, made anxious and trembling, being able to do nothing else, remained there that night, guarding the work enjoined upon him by the exactors. But when the middle space of the night was passed, a certain old man coming to him and seeing him laid in sleep, asks whence he was, or whither he was going, and whose was the service which he was keeping. And it seemed to him that [he] answered the whole order of the matter, according as he had been questioned; and looking toward him he perceives that he carried a rod in his hand, which the same shining man, lifting it up, struck his head and his ears, and departed. And so the sick man, waking, was restored to health. But when morning came, he lent a loan [e] to a certain passer-by * there, and took that man's ox, the price being received; and he brought back in its whole number the corn which he had guarded, and rendered thanks to God for the health given him; and so he departed rejoicing, and returning to his lodging he found unhurt the ox which he had left almost dying, and returned with joy to his house.

XIII.

[16] To this miracle also I shall set forth another like it. There was a certain man of the same household, Theodradus [f] by name, another also struck by the Saint, as is reported, with a blow and with deafness, who at the sixth hour of the day was plowing land fit for use as seed-ground: and behold, lifting up his eyes he beholds coming from afar that same old

[man], bearing grey hair upon his head, showing the form of a cleric, and awaiting him as he hastened to him, he saluted him humbly. Being asked whence he was, or whether he knew how one might go to the monastery, [he] protested that he knew exceedingly well. And the other said: Lead me, he says, to the place, for I greatly desire to come there more quickly. But he, made negligent, answered that [he] could not leave the work fitting for him *

and be at his service; and being much entreated by him with prayers, he gave no assent at all. And when the sun set, and the beginning of the night followed; to him given over to sleep the same man is present in like form, entreating like things.

When therefore he in no way gave assent, he gave him a blow on the face, and struck him with a very great deafness.

[17] But when not a few days had rolled by, compelled by necessity, coming humbly to his most sacred tomb,

he is healed by the same: he prayed that he might be favored by his help. Nor was what was sought long delayed; nay, he willed rather to confer health more speedily upon the guilty man; for on a Lord's night likewise the sick man bids himself be placed in the church, saying that he trusted health to be at hand for him as quickly as might be, the Saint of God granting it. Whence according to his faith soundness soon followed, which afterward he was accustomed to relate to us; for while he sat awaiting the help that should be at hand for him, he beholds a light proceeding from the altar, and that same man whom he had seen before, holding a lamp in his hand, signing him with the sign of the cross, and curing every infirmity of his feeble limbs; and thus afterward, his strength being renewed, he remains for ever unhurt, persevering in the watches of that same temple.

XIV.

[18] The inhabitants report that an estate situated in the district of Famenne [g], by name Marcam [h], passed as a dowry to the church of our monastery. a cloth offered at the dedication of a church In it therefore lately, occasion serving, an oratory was being prepared to be built by the natives; and, effect following upon the vow, the work is begun, and, help being conferred from heaven, the whole fabric — of wooden material [i] though it was — is completed in a short time. Which done, they invite after the custom the priest of the people to bless it, first however asking that pledges be given them from the monastery of St. Remaclus, that it might be consecrated in his name. Assent therefore is given by three brethren to the faithful petition, and, the day of blessing being agreed on, the sought-for relics of the blessed Man are conducted by a priest named Goderannus to meet the bishop: by whom, being received with veneration, they were fittingly set in * a suitable place. And when the vigils and the other things belonging to this rite had been performed after the custom, when it came to the covering of the altar, a certain venerable matron by name Grimvara, by whose prompting these things were chiefly being done, bringing the cloth with which the holy altar was to be covered, held it out to the bishop under a testification that it should never at any time be removed thence, save for the sake of washing. And she sought, out of an affection of piety, that the carrying of it should be left to her too, believing that it would be a help to her, if she should expend any service upon the holy Confessor.

[19] All things therefore being duly performed, they departed. But after no long time a nun [k], a certain woman, stealing it away and abusing it, is punished, who had devoted herself to service in that same place, preparing to go somewhither, by a diabolical instigation — as afterward became clear — forgetful of her purpose, took up the pall with which the aforesaid mistress of the household had covered the altar, and, having placed it upon her head, went whither she had determined. But presently divine vengeance follows upon the rash deed. For, returning home, the demon driving her on *, she prepares hot water, and washing her head with the water, hastens to wipe it with the same aforesaid cloth; and thereupon all her hair, following it, so utterly flowed down from the crown that no trace of a head of hair remained upon it; and it came about that she lost her natural covering, who had unjustly usurped another's veil. Nay more, to the increase of her ill fortune, an itching pervades her whole head to such a degree that — a thing shameful to say — it swarmed with worms themselves.

[20] Sorely straitened by which punishment, she related the deed done in order to the priest and likewise to all the people in order, but afterward, repenting, she is freed from the disease. and begs them to entreat the Lord for her absolution: and they, considering that this was not within their own powers, send messengers to the monastery, who should carry the same things to the brethren, and admonish them beforehand that they be entreated for the recovery of her health. Nor was there delay: the Patron, appeased at the entreaty of his own, the injury forgiven, restored the poor woman to her former soundness. At length, the corruption being straightway checked, the skin in a manner coming to life again, her hairs began to be born anew, as from the beginning: and gradually growing strong they showed her, so to say, come back to life, a new-born child out of an old woman. And it was enough to learn from this example that no one should dare to profane sacred things. Of this matter the aforesaid matron, still living, is a witness, together with her husband, for whom there stand as many warrantors as it is agreed were dwellers on the estate at that time.

XV.

[21] It seemed at one time to the brethren to the brethren and to the keeper that some things about the venerable sepulchre of the blessed Man were held worthy of amendment; The Saint's sepulchre breathes forth a most sweet odor. for which, craftsmen being called in, they take counsel what is to be done about it. They, all things being diligently looked over, perceive that something projected above from the place of the covering, which, unless it be removed, the structure cannot be fitly set above. And so on the appointed day the craftsmen are present with mattocks, hammers and pincers, and, the doors being barred on every side, they begin man by man to dig out the earth by which the sepulchre was covered; which however they find so tenacious that scarcely with great difficulty could it be loosened. Moreover the matter was being carried on secretly, none knowing of it save the brethren, and the masters of their works alone. As soon therefore as that projecting clod was a little moved aside, so great a fragrance flowed forth from the sepulchre as if incense and all fragrant spices were being burned there together *. Having drunk this in, the workmen stand fixed, straightway struck with amazement, and, the work left off, they strive to flee far away. But the keeper, of a loftier understanding, recognizing the divine power, admonishes that nothing is to be feared, but rather that the work begun is to be watchfully pressed on: that from this it ought the more to be understood that the presence of the blessed Man was at hand, who by such an omen showed himself about to favor their pious will in all things. Therefore the workmen, rekindled by these words and at the same time sprinkled with a paradisal fragrance, joyfully finish what they had begun: but the aforesaid odor, bursting forth outside, so diffused itself through all the spaciousness of the whole place, that it betrayed to all the deed which the brethren had wished to remain undiscovered [l].

ANNOTATA.

al. eam i.e. aromata. See Du Cange.

CHAPTER III.

A fish prodigiously caught: the dropsy, once cured, invades anew the violator of a vow, who afterward, the vow being made good again, is healed; likewise a man deaf and mute from birth: a thief cannot depart until he gives back the Saint's cup, which was thereafter honorably preserved.

XVI.

There is an estate situated upon the river Meuse ^a, subject to our dominion, A monk fishing for some time with vain effort, called Calcus. In it therefore, because it is fit for fishing, it was formerly the custom to appoint a monk from the monastery, of whose faith, life and conversation alike there should be no doubt; who, careful about the fishing, should at a fixed time send or bring to the brethren what by the Lord's bounty he took. On a certain occasion, then, this office is assigned to a certain aged brother by name Leutfridus; who, when through the revolution of a year he sweated at the task enjoined upon him, a very favorable outcome, as is wont, followed his pious endeavors, so far that for the most part he destined a plentiful catch of fishes for the monastery. But it happened at one time that the festal day of the blessed Remaclus was at hand after the custom, wherefore the aforesaid old man greatly strives to bring it about that he may be able to set forth fishes sufficient for the refreshment of his colleagues. And so there is frequent recourse to the lake [b] (I mean the Meuse), nets are drawn, seines are cast, and every kind of fishing is set in order; but no fish at all is taken, the power of catching being denied him, as I think, by God's will.

[23] at length, the Saint being invoked, Whence the elder, exceedingly saddened, knows not what he is to do: for he is urged on by love of his Patron to hasten as quickly as may be to his solemnity, and is no less pressed by shame, because he cannot bring with him the accustomed gifts of fishes. He hangs therefore in doubt whether he should seek the monastery inglorious, or sit sorrowful at home. At length shame is overcome by love, and so, the deliberation being presently made about making the journey , he bids a boat be made ready for him to cross over. Having gone aboard it, he began silently while sailing to turn these things over with himself: Does it please thee, he says, O bountiful Confessor, that so long a labor being spent, I should bring back no fruit at all of my work? What crime have I committed, for which all power of fishing has been denied me? And would that here first, if I deserved it, I might undergo the savage shipwrecks of this river, rather than that the brethren should for my sake suffer any loss of their provisions.

[24] he prodigiously takes a huge fish: While therefore, moved by the greatest grief, he was speaking these and other things with himself in a silent mind, as I had said, the pious condescension of the holy Confessor heard his faithful murmuring: and a wave, suddenly raised from the river, swiftly made for the boat as if driven by a blast, and cast into it, together with the water, a great fish, which one of the sailors, having laid hold of it, carried to the shore, and held out to the monk to be brought to his companions. Then the old man was made glad *, that though a late one, he had yet obtained a wondrous catch by the power of the Saint: carrying off the captive set upon the creel ^c

of the river, he snatched up his journey in haste, and, the Lord favoring, arrived whither he was going with all safety. And when the scaly creature * had been set forth in the sight of all, taken by a new kind of fishing, he made known the matter in order as it had been done: all therefore rejoice that they are held worthy of a divine gift, and render the thanks due to the pious Confessor, who, while he favors the vow of one, took thought for the advantage of many, and, in order to cover the shame of a single monk, granted seasonable food to all who served him. And it was done by a prudent ordinance, that, the fish being divided into parts, there should be ministered to each of the brethren from it on the day of the holy solemnity a fitting portion for a blessing; so that they might remember that they would never be forsaken by the suffrage of the blessed Remaclus, if they took care to watch in his service.

XVII.

[25] In the district of Mosaliacum [d] a certain estate is named Marancum, a dropsical man, a certain vow being made, is cured at the Saint's sepulchre; where for some time * a certain one of the dwellers had fallen into a grievous dropsical disease; and when he was held for a long time by that kind of trouble, and could be cured by no physician, on a certain night he is admonished in sleep that he should go to the tomb of the blessed bishop Remaclus, and there, making a prayer, should pay his vows for his health, and should know that presently by him he would be restored to his former soundness. He straightway, morning being come, summoning his kinsfolk and friends, discloses the vision and eagerly demands to be conducted whither he was bidden, promising that he would deliver a certain part of a vineyard to the Saint, if he should not delay to impart to him the comfort promised. Nor was there delay: giving credit to his words, they make ready lights to be carried with them, they prepare also the necessaries of the journey, and hasten as quickly as may be to go with the man to the appointed place. And when they had come thither, the keepers of the place being summoned, they make known for what cause they had come, and demand that the entrance of the church be unbarred for them: which having entered, they straightway seek reverently the place of the tomb, and, the tapers which they had brought with them being lighted before it, they prostrate themselves in prayer; and when prayer had been made for a very long time, the sick man felt the Saint's power, and straightway received the promised gift of health.

But he, not unmindful of his vow, delivered the vineyard which he had promised, and so returned home unhurt with the giving of thanks.

[26] When, after no long time, the same man, now rendered secure from his sickness, [afterward, breaking his vow, he is again seized by the dropsy: but coming to his senses] the unhappy man began, as the manner of countrymen is, to grieve at the diminution of his revenue, and, driven by a diabolical instigation, presumed to recall to his own uses the vineyard given to the holy Confessor: and, the fruit being gathered from it, he presses out the liquor after the custom, and stores up in his storeroom the future loss of his own salvation. He, presently struck by the divine judgment, is again seized by the same languor: and, the disease growing strong, lying on his bed he began to fare so grievously that he wholly lost hope of life. At length amid excessive pains and dire sighs, remembering his rash daring, he calls together anew the priest and likewise his kinsfolk, to whom, setting forth the cause alike of his offense and of his pain, he begs with tearful pleading that counsel be taken for him by them. They, the counsel being received, make ready a wagon, upon which, placing the wine which the wretch had fraudulently kept, and the sick man together with it, they direct their journey anew with yoked oxen to the tomb of the blessed Confessor, saying thus to the wretch: If the iniquity of thy fraud is so great that thou deservest no pardon at all, at least there receive alone the penal debt, where it is agreed that thou hast lied to God [e]: and let not another's wickedness stain those whom their own fault has not defiled.

[27] Therefore, made partakers of their vow, they come to the monastery, and, making his vow good again, he recovers his health. and set the sick man before the doors of the church, and, the brethren being summoned, they relate in order the matter, which before indeed was but little known; and, the little vessel of wine being consigned to them, they greatly accuse the man's presumption: yet they beg humbly that prayers be poured forth for him. Which done, the accustomed clemency of the blessed Patron was not wanting to those presuming upon him: for indeed on that same night the sick man is bidden to lie down before the doors of the basilica, and there to await the power of the Confessor of the Lord. But the brethren, having entered the church, celebrate the vigils, and pray the more earnestly for the man's health; and when, the day being given, they come forth outside, they find the man loosed from every bond of sickness and rendering to God such thanks as he knew for the health recovered. Greatly rejoicing for him, they sing praises together to the Lord in hymn-singing * exultation, who according to the Psalmist's word is nigh in truth to those that call upon him, and knows always to impart their requests to his faithful without upbraiding. So, a vow being made concerning the vineyard, that he should not further presume such things, the man who had come led by another's steps returns home joyful upon his own. Of this matter the vineyard itself is a witness, which in the aforesaid estate is possessed by us alone of all; witnesses too are they who till the same, the kinsfolk of the aforesaid man; and to such a degree is the matter held known that almost the whole countryside is a witness.

XVIII.

[28] A certain man, from his birth made both deaf and mute, Another deaf and mute from birth brought indeed to others a laughing-stock, but to his own a continual grief: whom his parents, driven alike by deep sorrow and by shame, hand over to a certain beggar, that going about with him to the sacred places he might acquire for himself through him a daily livelihood from the devout, until, visited by heavenly grace, he might deserve to obtain by the merits of some Saint or other the soundness long denied. And so, when no small course of time had rolled by, and very many dwellings of the Saints had been traversed, both at length come to the little place of our lowliness: and they being received after the custom in the guest-house, for nearly eight days we furnish out of piety the things necessary for their sustenance. But it was the porter's custom that, the sick man being asleep, withdrawing himself from him secretly, he would go out meanwhile whither he had need; otherwise he never suffered himself to be parted from him, the sense of recognition alone having been divinely reserved to him. Now the days of the Lord's Advent were being kept; it happened therefore on one of the Lord's nights [f], which was the eighth before the Nativity, while the sick man lay before the doors of the church and his attendant was absent, that the bells were rung after custom to celebrate the evening praises. And, the people flocking together to the church, the sick man is roused, and although ignorant of what was being done, yet moved by the divine will, entering the house with the rest, he stands alone in one corner astonished. And when, as we were reverently performing the divine melody, it had come to the Evangelical canticle [g], where, the voice being sent forth, the cantor begins the antiphon said Of Wisdom, straightway the sick man, fallen to the ground, pitched forward as if with his legs cut from under him, and, blood flowing down alike from his ears and his throat, lifts on high cries like a madman's; with which he utterly disturbs not only the lay people, but even us who were not yet aware of the matter.

[29] is endowed with hearing and speech: But we, the praises being finished, coming to where the sick man lay, find the whole pavement stained with gore, and the wretched man lying as if half-dead. And recognizing straightway the Patron's power, we caused him, lifted from the ground and diligently washed with water, to be carried before the holy tomb, not without great amazement and at the same time joy; and so, all the bells being rung anew, turning ourselves to the praise of the Lord, we sang together with clear voice the hymn Te Deum laudamus. But after this, food and drink being taken, he came to * so perfect a strength of health that for the doing of any work whatever none could be found readier than he. But speech, after the manner of a child, he so learned from others speaking before him, that he said nothing else than what had before been uttered by another: whence it appeared by manifest token that he had neither heard before nor spoken. But with so great a burning of love did both, the leader namely and the led, cleave to the blessed Confessor, that, having stayed with us for nearly three years, and having received wages, they served with the other officers of the place. Which matter became so famous that it was not hidden from the king [h] who came there; who straightway causing the man to be summoned, bade him stand by while he himself dined, and to such a degree venerated in him the power of the holy Man, that he kissed his ears and his mouth, and even his very eyes.

XIX.

[30] Now I shall relate a wondrous deed, what befell concerning the cup of that same Saint, a thief's wagon cannot be moved from the place which up to that time was handled negligently among us, nor kept with worthy honor, as was fitting. For at a certain time , until he restores the Saint's cup which he had taken away, while the corn was being carried to the brethren by the servants in wagons, as was the custom, the appointed allowance being given them, and each drinking from that same vessel, when it had come to the last of them, who was called Dominicus, the attendant who held out the cups was wanting. And he, looking about here and there and marking that there was no one, hid the vessel in his own pack, that he might carry it to the place appointed; and, bound by such a crime, he wished to depart free, who was already held bound by the divine power. For when he wished with his fellows to return with the wagon to his house, four pairs of oxen being yoked, the wagon so remained immovable that you would have seen it greatly weighed down with the mass of some thing or other. And when the oxen had been chastised once and twice, they so remained rigid that they were thought senseless, and altogether without any motion at all. For when his companions inquired what had befallen him, confessing his fault, he gave back with the greatest sorrow the vessel which he had unjustly wished to carry off: and at once the oxen, absolution being given them, with free step began briskly to run the way by which they had come.

[31] After this, the vessel, laid up, is guarded with great diligence, which afterward Airicus, abbot of Inden, splendidly adorned, until, the report spreading abroad, the venerable Airicus, abbot of the monastery of Inden [i], hearing the cause of this deed, with a great effort of entreaties received from us the cup he had asked for; which he keeps with such care that he ordered it to be wrought * of gold, with silver chains, in memory of the blessed Man; and he caused it to hang before the burial-place of the most holy martyr Hermes [k], whom that kindly father himself, taken with pious labor by the command of the emperor Lothair [l] Augustus from the parts of the Roman Church with honor, venerates with the greatest honor as a treasure entrusted to him. Having learned therefore of this account, he diligently inquires whether these and other portents were held in writing among us, which God has wrought through the merit of his Servant. But learning that through our carelessness or negligence they remained almost in oblivion, in no way committed to the pen, he prudently took care to rebuke or reprove us, that we did not act rightly, in that what had been revealed among us should be made clear also to others who did not know it; and by all entreaties and by his own command he admonished our littleness that we should take care to transcribe it for him.

[32] Obeying therefore his commands, trusting in the obedience enjoined upon us, at whose urging the author wrote these miracles. we set about this work as we could, not as we wished and as it was worthy to be accomplished. Whence if * the discourse is held uncultivated, it is to be assigned to inexperience rather than to will. Taking this care above all, that we should set down nothing but what we learned from those who had seen, or what we ourselves through our own selves have proved. Now therefore, most excellent shepherd, receive from us the office of thy charity enjoined upon us, and, as thou didst promise, give it to those who know it not to be read through [m]. Let these few things out of many suffice thee, lest the abundance of very many sayings should be able to hinder belief in the matters: for if we should set down all things which the Lord has deigned to show through him, we should seem to give the readers a great prolixity [n]. [But these things we have comprised briefly for a memorial, that from them we may the more easily, nay the more freely, prove the rest also.]

ANNOTATA.

al. iterandi*

al. per*

al. est* is omitted

i.e. pisce*

al. aliquando*

al. isdem*

i.e. vinum*

al. hymnica*

perhaps adultum*

al. acquirat*

al. in*

al. nempe*

i.e. portione*

al. quam tanta diligentia servat, ut eam auro includi*

perhaps nimis*

BOOK II.

by three other anonymous monks of Stavelot as authors. From the same Cologne Ms. collated with the Bamberg and Fosses Mss.

PROLOGUE.

[The writer of the prologue testifies that nothing but true things is narrated in this book.] Since I have hitherto spent leisure and silence in learning, most serene of abbots, I now obtain an occasion to turn it into honorable business, and to commend to thy most pure judgment the benefit of learning received from thee after God — with how clear-sighted a wit it flourishes. For I was bidden to describe the deeds of St. Remaclus done in recent time, which I have undertaken by the presumption of confidence in thee; striving so to balance devotion with the faith of truth, that I insert nothing else but what I have learned by sight and by the true report of the faithful. And since to thee first of all I would rather present it, I ask that a petition for pardon may so absolve me that I be not pierced with the goads of disparagement and ignominy: for the scrutiny of this Little Work does not dare to go forth into public ears, unless, as is meet and right, it first rest upon thy deliberation and upon the integrity of thy sincere charity. Thou knowest indeed, my lord, that a multitude unaccustomed to discipline is a hindrance to itself, nor does it stand of itself upon a stable monument, unless it be propped by another's judgment. Diligently attending to which, I devote it chiefly to thy authority, which the highest brightness of genius has most famously brought in for present and future usefulness. I still call to mind thy former benevolence, often bestowed upon me from thy heart, I look upon thy long-lasting affection, which, while thou didst cherish me with the recompense of favor, thou hast neither cut off by jealousy nor shuddered at by disdain: and therefore, because I judge that I still thrive with thee by the same benefit, if I have gone too far in anything in this little work, I have to impute it to thee, who didst persuade me to trust so much in thee, that, according to the Apostle, thou didst cast fear outside by perfect charity. To this also I do not doubt that in this matter I am putting out at interest the price of thy faith; for if the shame of a monk disciple be too much for thee, thou hast still the arena of thy study, where thou mayest exercise the wrestling-school of thy own wit: look, my lord, upon what is due to thy merits, and, being a little free from loftier writings, willingly impart thyself to this small lucubration; for a worldly matter seeks to have various turns, and desires now and then to relax with easier things, by a change of rest, a continuous and unbroken strength. Nothing is more pleasant than a variety of studies and of duties, nothing more welcome than a devotion which is kept amid dangers. In this indeed my apprehension is the more fearful, because I am as yet rude in wit, I lack the reverence of age, and thence I judge that I must be marked with the title of the greater rashness, unless the commendation of thy protection confirm me. Therefore grant thyself to my support, hallow it by thy examination, cut away what is superfluous, supply what gapes, rebuke what is erroneous, receive with wondrous eagerness what is fitly said. If in this thou lend me thy trust, and commend my anguish to thy kindness, thou wilt stir me to attempt greater things that shall profit thy business: the aforesaid Apostle also says: Every one, as he hath received grace, ought to minister the same one to another, and the rest. Hence too the greatest of orators: For the fruit of genius and of virtue, and of every excellence, is then taken as greatest, when it is conferred upon each one nearest. And so the fruit of thy teaching is then more illustriously adorned, if the skill of thy disciples is raised by a homely charm to the notice of many. Which may the mercy of Christ grant, may his loving-kindness assent, that their surviving fame may so take counsel for thee that it may win thee, by glorious merits, to earthly and to heavenly grace. Amen ^a.

ANNOTATION.

THE CHAPTERS OF THE ANCIENT DIVISION, SUCH AS THEY ARE IN THE MS.

I. While we were fleeing the nation of the Danes, in the hours of the night on the mountain named Alnos, a light came down in the manner of a fiery column upon the Saint's coffin, to show the way. II. Returning first from the estate of Bouvignes, we came to the estate of Calcus, in which a plague of men, which had broken out, is healed, and a paralytic girl is cured. III. That, while fleeing the same heathen folk, when we came to the castle of Lonnia, a mad woman is there cured. IV. Likewise, fleeing, we entered the castle of Chèvremont; but while we return, the lamps which were carried before the Saint's coffin are frequently rekindled by divine power. V. Of a certain poor little woman, contracted and healed. VI. Returning from the castle of Lonnia, we came to the fisc of Ledernau, and set the Saint's coffin in the church, into which a light came down from heaven by night, and the bells sounded of themselves. VII. Of a certain contracted girl, brought from Lombardy, healed. VIII. Of a certain keeper of the church, who showed himself unclean about the pledges of the Saints. IX. A certain servant from the fisc of Brattis, contracted in the monastery, but presently healed. X. Of a certain servant who stole from the altar of the holy Mother of God Mary plates of silver, to be fastened to the table; but he perished mad, with a demon. XI. Of another, who likewise stole a golden clasp from the same altar, but is likewise invaded by a demon, yet is afterward healed. XII. Of Lambert the smith, to whom his arm was restored. XIII. Of a boy contracted in his hands and healed. XIV. Of another blind man enlightened. XV. Of a certain man to whose hands a staff had stuck on the third feria of the Rogations, but on the next Lord's day he is cured. XVI. Of a certain matron from the district of Famenne, withered in all her limbs, and healed. XVII. Of a certain woman from Glengou, likewise withered and healed. XVIII. Of a certain sick man contracted with a wretched languor, but healed. XIX. That a tower fell, but did not crush those sleeping in it. XX. Of a certain girl for nine years wasted by a dire plague and contracted, but healed at the dedication of a church.

CHAPTER I.

The Saint's body, carried elsewhere for fear of the Northmen, is lit up with a wondrous brightness: a pestilence is extinguished; a paralytic woman, a woman out of her mind, a contracted woman are healed: tapers divinely kindled. Chap. I. Therefore, while Charles the Third ^a, Caesar, was administering the sum of affairs, When the Northmen invaded the Ardennes forest, in the year of the Lord's Incarnation eight hundred and eighty-three, the divine clemency being, as I believe, everywhere exasperated by our evils, either bade or permitted us to be given over to a most grievous and untried, though deserved, scourge. For indeed the pestilent nation of the Danes [b], hateful to every age, emerging from the sheath of their native soil, prepares a plentiful fleet, by which, passing over the ocean, it unexpectedly seizes the borders of the Franks, and, traversing the whole province, afflicts some parts with slaughter, sets fire to others; but all things together it ruins and plunders, according to that word of the prophet: From the North shall an evil be spread over the inhabitants of the earth; and elsewhere: Behold, a people cometh from the land of the North, and a great nation shall rise up from the ends of the earth: it shall lay hold on arrow and shield, it is cruel and shall not have mercy, saith the Lord, and the rest. And so, when almost the whole region beyond the Meuse had been laid waste to the point of extermination, they come to the river; and this too being crossed, none resisting, the Ardennes forest is burst into, and the whole becomes the prey of the barbarians. Finally the villages are overthrown, the towns burned, the lightnings * of royal houses also, and the very monasteries of the monks are utterly destroyed; nor is there any ceasing from the enterprise, until the sudden devastation claims for itself our place also.

[2] the monks flee with the Saint's body, upon which there comes down But at a certain kindling of the moon (for by night that most deadly assault chiefly raged, according to the Lord's word, that he that doeth evil hateth the light, and, this, he says, is your hour and the power of darkness), the character of the place having been explored — as the outcome afterward taught — and it having been seen that it was on all sides girt by forest, so that none could escape, they secretly contrive to fall upon us: which would also altogether have come to pass, unless by the divine will and by the Patron's merit it had been made known to us a little before. For on one of those days, the sun already seeking its setting, a messenger came who, having slipped away in flight, declares that he is pressed by the enemy in close pursuit. Then, stricken with fear, straightway taking the dust of the Lord's confessor and of our pious protector Remaclus, we entered upon a flight though a late one: and when, anxious with fear and grief alike, we were taking a blind road in the depth of the night, having climbed the summit of the nearest mountain, we came to a place adjoining the monastery, called Alnos. Where, when we had halted a little for the sake of taking breath, we beheld — wondrous to tell — an immense light come down from heaven in the manner of a fiery column upon the coffin in which the most holy limbs were being carried, which indeed by its own brightness greatly outwent the clearness of the moon: but what portent it foretokened is left to the judgment of the wise. This one thing is not doubted by us, that in that same place it is agreed to have been proved by experience. For when, as for the most part is wont in the winter season , an exceedingly great cold then pressed upon us, we were meanwhile so warmed with a soothing heat that we seemed to be under a springtime light.

[3] a heavenly light lasting nearly a whole hour: So, gazing on one another's faces in turn, with a voice sticking in our throats, we stood astonished, saying nothing, awaiting the end of the matter. When after the space of nearly one hour that same light was seen to seek again the heaven above whence it had come forth, and we, straightway moving from the place, went on with swift step whither we were bound. And lest this should seem to any to have been said as a fiction, let him remember how this mystic fire is read to have appeared to the blessed Martin as he celebrated the solemnities of the Masses, and to Brachio [c] also, abbot and monk, as he prayed; and let him discuss, if he is able, what mystery it altogether carries. Let it suffice me to have said this confidently, that it is never shown save to faithful men and men of great merit, nor does it appear save for certain tokens. But of this narrative there stand as many warrantors of either order as it is agreed were then present in that place. But because I had promised that I would weave some miracles of the holy Man, from this I judged that the first beginnings should be taken: judging that this first is to be held worthy of memory, that his own, who had followed him , he so preserved unharmed amid so many perils of persecutions, that scarcely any one of them did the enemy's sword destroy; so that he may freely be able to cry with the Lord's word: Of those whom thou gavest me I have lost none.*

II.

[4] But in the following * storm of an agitation of this kind, the same body being brought to Calcus we were compelled to leave our native fields, and to seek those of others. For indeed, having entered the county of Porcien [d], where at that time there seemed to be some quiet from the enemy, in a certain estate of our already-named patron Remaclus, by name Bouvignes [e], we made our seat with his blessed body, until, the enemy being driven off by the emperor, we learned that peace was restored to our country. Nor yet were we there wholly without experience of the Saint's power: for, the suffrage of his holy prayers accompanying us, we continually obtained from the Lord a sufficiency of all good things. As soon therefore as, by the regard of heavenly pity, the long-desired tranquillity was at length restored to our borders, without delay we straightway strove eagerly to return to our own: when meanwhile we received sorrowful news, namely that the whole of our place had been consumed by a devouring flame. And so grief is renewed, long sighs are drawn, and tears are poured out in common; and what we should do, whither namely we should go or where we should settle, remained utterly uncertain. Counsel being at length taken, we determined to go to a certain little estate situated upon the river Meuse, by name Calcus [f], which almost alone had remained untouched by that devastation and reserved for us by divine providence.

[5] But a great plague of men had broken out in it, so that, a horrible plague is quieted; the buriers sometimes failing, and those to be buried pressing on as death urged, two or three — which is even shameful to say — were for the most part placed in one sepulchre. Which matter, no little terrifying us, again set us in doubt, some saying that it was better to endure somewhere the hardships of exile while living, than to go thither where it is agreed that all alike are perishing of the disease; but others answering on the contrary that there would be no refuge at all for any man for escaping death, whom it was appointed should be ended by that plague; but rather that, trusting in the Confessor's power, we ought to approach the appointed place undaunted. Amid these hazards of doubt the journey is taken, and, the Lord helping, we quickly arrive whither we were bound. I am about to tell wondrous things; but let him give credence who believes that nothing is impossible to God. But he who mistrusts this shows himself in every way unfaithful, since he does not grant to the Lord that which is read to have been promised to the faithful servant: If thou believe, says the Lord, all things are possible to him that believeth; and likewise: He that believeth in me, the works which I do, he also shall do, and greater than these shall he do, because I go to the Father. From our entrance therefore all that plague so gave way to the holy Man's merits, that those who had not yet experienced the disease ran into it no further; and of those who had fallen into it very many recovered; whereas before it was held certain that whomsoever the languor invaded should think only of the departure from life. For a considerable time therefore we stayed in that same place, for this reason, that there could be no access to the monastery, the inhabitants having been driven thence by the enemy's assault, and ashes alone possessing all things.

[6] Now there was a certain girl, a native of that same place, whom from her earliest age a paralytic disease had so beset *, a girl paralytic from her earliest age that, the lower part of her body being

almost, so to say, dead beforehand, every power of walking being wholly denied her, she did nothing but lie continually upon her little bed. But whenever necessity demanded, she was carried by her mother for the purpose of relieving her bowels. Moreover she herself was fed by the support of the pious, yet she lived by an untried taking of food: for she never put bread to her mouth, she knew flesh not at all, and she touched no pulse or vegetables, but after the manner of little children enjoyed the nourishment of milk alone, with the use of a few fruits joined to it. But she took no drink except water and the sweetening of strong drink, which the country folk call bracisa [g]; though at vintage time she took a little must, before it grew strong. Doing these things, she had completed nearly twenty-two years. Now the season of the Lord's Nativity had come, which our mind was disposing to keep in our own place: for certain roofs had already there been repaired by our provosts, which could in some fashion receive us on our return. And so, choosing the necessary narrowness of these above the harmful spaciousness of others, we departed, the Patron's body being taken up with us. When, not long after the departure of the blessed Man and of ourselves together, the girl persevering in the same infirmity, on a certain night, to a certain man dwelling in a neighboring estate by name Givet [h], a venerable person with grey hair, bearing the appearance of a cleric, appeared in a vision, and thus accosted him: Go, he said, to Calcus, and tell that girl's mother, who keeps watch in the court of the church — for she was a matricularia [i] and sacristan — that she should carry the girl, carefully washed, into the church, and lay her before the altar, until there she may experience the help * of the holy confessor Remaclus. Which being said, he departed. But he, awaking, believing himself deluded by a fantastic dream, neglected to fulfill the commands; but being admonished a second and a third time, the man at length went, and told the woman what he had learned. But she, suspecting that these things had been invented by him, by no means gave credence to his words, and in no way carried out the admonitions.

[7] she is suddenly healed, an apparition going before: But on the night of the Lord's Circumcision, in the same appearance in which he had shown himself to the man, the same person appeared to the girl, and admonishes her that, rising quickly, she should seek the oratory. She, awaking, disturbs her mother with unwonted crying, and invites her to help her rise from her bed, saying that she must go forth to the church. Helped therefore by her mother, she straightway rises whole from her couch, and, resting upon her own feet, enters the church to render thanks to the Lord for the health obtained. And by chance the priest was present : moreover her mother, the tapers being lighted, rings the bells and invites the people to see the wonders. There is a concourse of the people, and all beholding this are filled alike with joy and amazement, and in common giving thanks to God they bless him, saying: Blessed art thou, O Lord, and blessed are thy works, who liftest up the beaten down and healest the bruised, who wondrously glorifying thy Saints art thyself more wondrously glorified by their power, who livest and reignest three and one for ever and ever. But the girl herself obtained by the Saint's power so full a remedy of health, that it is doubtful to none that she had an almighty physician: for on that day she ate and likewise drank bread and flesh, and wine and strong drink, and all things offered her which are of service for human use, without any nausea , and freely came whither she wished, though with a step that a little wavered. This narrative is so far known that it needs no warrant at all; the person who bears witness of herself still continuing in health.

III.

[8] At another time likewise, compelled by the same heathen pursuit, we go forth sorrowful from the dwelling of the monastery:

and, having taken with us the solace of all our labors, namely the little body of the blessed Remaclus, we enter a certain castle set upon the bed of the Ourthe, by name Lonnia [k], to abide there for a time. And while [we] were living there, on one of those days a certain woman out of her mind, bound in all her body, is brought, who had broken forth into such madness that, raging with continual outcries, she pressed very many with revilings, and handled some with blows or bites. Those who had brought her set her before the doors of the building in which the blessed Bishop's limbs were laid; and there, keeping guard over her, they humbly await the power of the holy Patron. And behold, when a watch of nearly three days and as many nights had been kept, the woman is restored to her senses, and, made whole, returned briskly to her own home.

IV.

[9] About the same time, when we had returned from the castle of Chèvremont [l], Candles before the Saint's body which the Northmen's assault had compelled us to enter, peace having been obtained by the Lord's favor, together with the body of the blessed Remaclus, we turned aside to a certain estate by name Solomannia to take a little food: and the holy Man's relics being set in the church after the custom, prayer being fittingly made first, we came in haste to refresh ourselves, since the festal day of our Patron was at hand, which compelled us to hasten our return as quickly as might be. Our fast therefore being broken with such things as were at hand, the pledges of the blessed Man being taken up again, we strive to accomplish the remainder of the journey. But when we go a little way from the town, a not small throng of men and women alike following us, divine miracles appeared to us from heaven: for the tapers set upon the candlesticks, which were carried before the coffin of the bounteous Bishop, extinguished indeed a little before by the force of the wind, were suddenly rekindled with a divine light. Which seen, we began by mutual admonitions to rouse ourselves to render thanks to God: but the raw rusticity, less credulous of the deed, as it always is wont to be, testifies that it sees by no means a revived flame, but that with which they had once been kindled. Stirred not a little by this, we caused them to be extinguished before us, the Patron's help being faithfully invoked, that whose assertion was held true might be shown by the oracle of a repeated truth .

[10] Nor was there delay: the right hand of the Almighty was at hand, are twice kindled by God's power: and, by the divine will applied even from the sky, splendor is restored to the candles. Wondrous to tell, you would have seen the whole place so lit up by it that no one could any longer doubt that a divine light shone there. Then we, clergy and people alike, lift up our voices on high, and with hymn-singing exultation render thanks to Christ for the wondrous portents, messengers being sent back with haste, who, entering the church, should ring the bells while we halted there and sang together. Nor was that power wanting to the oratory which we were experiencing in the field: for when those who had been sent enter into it, they behold the whole dwelling suddenly flashing with divine lights, all of which however had been laid asleep, the fire being extinguished, when we went forth thence. Then, sending to us those who should make these things known, they themselves attend to the ringing of the bells, as they had been bidden. And so, the divine praises being reverently completed, we take the road joyfully, and, the Lord guiding our journey, we are restored unharmed with all speed to the seats we longed for [m].

[11] I shall insert into this little narrative another wondrous deed also, a certain woman foully contracted which it is agreed was shown to us in recent time by divine compassion for the increasing of the veneration of the most blessed Confessor. A certain poor little woman, so weakened in her lower limbs that, her calves being joined to her buttocks, she could not set a step in any way, was admonished in a vision that she should have herself carried to the most sacred Bishop's tomb, there to experience comfort by a divine operation. By the support of the pious therefore she was carried to the monastery in a wagon; she was set down outside before the entrance of the convent, because the usage of our place does not easily, save for a certain cause, admit a frequenting of women. The matter for which she had come she makes known to the sacristans by messengers, and most humbly begs that they suffer her to enter the basilica for the sake of obtaining the promised health.

[12] And at length, the superiors of the monastery giving assent to this, she enters the church, creeping with little stools by the service of her hands, and, groaning, prostrates herself before the Saint's tomb to implore the divine clemency. she is wondrously set upright. When after a watch of nearly three days, while we were publicly performing the celebration of the Masses after the custom, the power of the most pious Confessor, moved by the sick woman's diligent petitions, was present. Wondrous to tell, her fibres, which had known no [n] passage of blood, gradually growing warm again, her legs being stretched out with a great cry, and rising quickly from the place in which she had lain so long, she who had come thither carried by another began to strive to walk, her own little staff supporting her. Nor long after did she come to [so] perfect a strength of health that it is doubtful to none that by the suffrage of the holy Man she deserved to obtain a heavenly remedy; for indeed wherever the delight of her mind turns her, she sets out with free step, needing the help of no support.

ANNOTATA.

Gregory of Tours, chapter 12 On the Lives of the Fathers, in Ruinart's edition column

1213, may be seen. d. I judge that the district of Porcien is designated, of which the Chronicle of Flodoard makes mention at the year 933. e. Boviniacum or Bovinium, commonly Bovines, is a small town of Belgium on the river Meuse in the county of Namur, as Baudrand testifies. f. Fisen in the History of the church of Liège page 191 places this estate above Dinant at the third mile. g. Bracisa is a kind of beer so called from bracium or brasium, which last word Spelman in his Glossary interprets as medicated barley, from which they make beer. See also Du Cange at the word BRACE. h. In the Fosses Ms. Gavelio, in the Bamberg Gevelio. It probably denotes Givet. i. That is, one enrolled in the matricula or catalogue, namely of those who were fed at the church's charge in a neighboring house, likewise often called matricula. Du Cange treats of these at length.

glory from God the most blessed Confessor, rewarded, happily shines in

the regions above, who so surpassingly prevails to succor the misfortunes of the wretched here below when humbly besought with faith, God and

the Savior of the world Jesus Christ helping, to whom be honor, power and might,

praise, dominion and jubilation for ever and ever. Amen.

domorum al. &

i.e. corpore*

esse*

al. temperie*

al. fuerant*

al. insequente vero nos al. recte obsederat

al. virtutem*

al. apparet*

al. aberat*

al. absque fastidio*

al. perrexit*

al. Solimanniam*

al. virtutis*

CHAPTER II.

A light sent from heaven upon the Saint's bier: a contracted infant girl healed; an unclean man punished with leprosy and death, and the harrier of the men of Stavelot with a contraction of his limbs; but he is afterward set upright.

VI.

We have a fisc by name Ledernaus ^a, still made over to our prebend by an unbroken fellowship, A light is sent down from heaven upon the Saint's body in which stands a church of St. Simetrius [b] and of the rest, famous for its powers, illustrious in report. Therefore when we withdrew from the castle of Longia, likewise subject to us, because it was convenient for us to go there , we turned aside to the fisc for the sake of lodging. There was indeed being carried with us the precious body of our patron Remaclus, granted us by divine compassion, which on that night we determine to be kept in the above-written church, keepers being set over it. And behold, to a certain one of the brethren, who was keeping the vigils and in so doing plying the business of the soul, it was granted by divine favor to see such a heavenly gift. For before cock-crow he beheld a light come forth from heaven and forthwith penetrate the house of the Lord through the set windows, and settle upon the bier in which the limbs of God's Saint were being carried. When therefore the darkness, irradiated by this wondrous brightness, wholly departed, the light of the church was made clear, and the bier itself began to shake itself, and the bells, moved from heaven, gave forth a sound of themselves. Then the brethren and their kin awake, drawn apart amid uncertainties they waver in amazement, and although they were weighed down by the unwonted watches, yet they are released in common to celebrate the matin praises. But when, hastening to the church, they arrive and learn how the matter stood, they conceive thereof no slight opinion, but attend upon the clod of the body of God's Saint with divine services and mysteries: for this too they lift up the weights of things, and glorifying they magnify the wonders of Christ bestowed upon his Saints.

[14] Meanwhile the aforesaid brother, because by the vision of so wondrous a brightness he was carried beyond the measure of human frailty, was inwardly straitened in the church, astonished with so great dread, seen, the bells sounding of themselves: that he seemed to be deprived, as it were, even of his own unknowing. For, as I believe, he was for this reason not comfortably lit up by that light of the heavenly country, because he was beaten back by the images of his own unlawful actions set before him; for it is written that the flesh cannot receive the things that are of the spirit; and therefore sometimes, when the human mind is led beyond to seeing, it must needs be that this little vessel of flesh, which is not able to bear the weight of the talent, is made weak. Therefore we, whom the reverence of so great a deed stirs, can from this saving mystery conjecture that, since the precious relics of St. Simetrius are there contained, and because they had that night come together in body, they revealed themselves in spirit also by this heavenly appearance. For indeed the heavenly company of the Saints, gathered by the merits of righteousness, shines in heaven more splendidly than the stars, glows more brightly than the sun, and when it visits its own citizens on earth, it adorns itself, taking on that form in which it there serves its Creator. For St. Gregory says: Those things which minister ought to tend to the likeness of him to whom they minister; and let it not be doubted that things which serve the invisible are invisible: and what do we believe these to be, but the holy angels and the spirits of the just? But I have therefore approved this — doubtful indeed to many — by a consideration so fitting, that for a mind wavering in this matter the full testimonies of so great a father might persuade what reason could not.

VII.

[15] There is also another thing for us to recount, which it is chiefly fitting should be handed down to memory. to a contracted infant girl There was a certain man of the Lombards, from whom, according to the marital rule, the law of nature dictating, a certain offspring came forth. She indeed, by some divine judgment, brought upon him by her affliction such misery, that she denied him the support of a father and of a mother, and set before him a sudden interception of the propagating of his substance. For the soles of her feet clung together with her calves to her buttocks, and therefore refused her the grace of walking: but the unconquerable affection of a father's love is tortured with manifold anguish over this, and is driven, carrying her with him through the various merits and oratories of the Saints and seeking a remedy. He was compelled to leave the fields of his fatherland, to wander with her through various provinces, with the viaticum of prayer alone as his companion; but he was wearied with sorrowful occupations, because as with a deaf ear the medicine of God was deferred: yet not even for this did he fall into utter despair, but at faith's prompting, and because he learned by hearing that here remedies are bestowed without distinction, presuming upon the kindness of God's Saint, our Patron, he perseveringly betook himself hither. After therefore he arrived, carrying his daughter in her cradle, he set her down in the church: and behold, on a certain Lord's day, while the Gospel lesson was being recited, and all was quiet and suited to the consecrating of God's sacrifice, she is urged by a heavenly power, and is lifted up with a voice bright as if wailing; but because it was taken for the voice of a newborn and tender infant, the heavenly miracle is denied the power of contending with her, hope being uncertain, and, that the disturbance might be quieted, a sign is given to one who, being then more free, carried there the censer of incense for the people, that she should be thrust out of doors; which is at once done.

[16] health is restored. In like manner too her voice deceived the father's faith and devotion as it did ours also, and he did not weigh that the merits of Christ and of his Saints were alive [c] in her, nor did he discuss the matter by examining it; but, carrying her upon his shoulders, he hastened to his own lodging; and while he is received there, and because he was still then offended by the weariness of her crying and its excess, he strives to find out as an eye-witness judge by what weight of mind she was pressed. Then, drawing near, he cast off the coverings of cloths from her, which at once he beheld stained with blood, and while he handles the aforesaid limbs by the tokens of the veins, he surveys her with more attentive care; he considers that she was struggling under the yoke of God's power, and that the soundness of her limbs was being restored in her, her legs being now, with reviving warmth, wholly straightened. Glorifying God and our Patron, he exults, and straightway discharging what was due for these matters, by no dissembling did he withdraw the miracle from our knowledge and from that of the rest; but, carrying forward the desire of his mind, he presented her again with haste, bringing her back to the monastery, and to God's Saint, our Patron, by whose dealing he had received the wished-for result, he rendered thanksgivings, like that other leprous Samaritan. We too, as we came together, did not turn aside from the citadel of righteousness, but with pious devotion extolled in common with praises God, who sets forth mighty works in his Saints.

VIII.

[17] Moreover it is fitting to recall to memory that this sacred place is proved to be a partaker of heavenly things in this also, An irreligious monk that by the merits of Christ and of his Saints it detests the unchastities and all the uncleannesses of those dwelling in it, and in those who have perpetrated them counsel is taken with no easy chastisement. The course of this matter, then, which is to be set down beforehand, I learned not by sight, but knew faithfully by the attestation of many reverend brethren of our monastery. There was here a certain monk, keeper of the sacred church, who administered the obedience * committed to him with rash presumption: that is, weighed down by the pleasure of the flesh, he had grown the more perilously into abominable vices and uncleanness, and moreover into the patronage of his error, because, struck by no dread from this, he restrained himself from what he had begun, nor condemned an impudence and obstinacy hateful to God and to the Saints, but as often as it suited him, freely presented himself about the pledges of the Saints and the altars consecrated to God.

Carried on also by excessive madness he did not consider the judgment of the sons of Eli; for because they sinned against God, that is, in those things which pertained to his worship, therefore with their father, by a judgment from above, they perished by a deserved death. Neither did he gather into memory the vengeance shown upon the sons of Aaron, who, when in their fire-pans * they offered strange fire, fire going forth from the Lord, perished by the burning. And since those irrational ceremonies, and — as was in that way proved — hostile to truth, were punished temporally with so severe a chastisement, if his mind had not been perverse, a lesson should have been taken from this with a salutary terror, and it would have been fitting to bestow one's labor soberly and justly about the sacraments of Christ.

[18] For this cause neither was the pious compassion of our patron, namely the blessed Remaclus, wanting, rebuked at the Saint's bidding, and despising the admonitions nor a spiritual correction, that he might come to his senses from his detestable undertakings: for indeed the souls of the Saints, who behold the brightness of almighty God, know by a heavenly favor the things that are done outside. And therefore he appeared to a certain countryman living beyond the river Amblève [d], sorrowfully sets forth the guilt of that monk, and commanded him to supply his place in an embassy, and to terrify him with an accusation of him: he added also that his conscience should be searched out, so that, helped by such a favor, he might perhaps be so held back from the aforesaid wickednesses, that he should not deservedly be smitten by the sentence of a just condemnation from the shrines and decrees on high; he should make known too that he should ponder the mighty works of Christ in his place, since he very often declared in it the might of his power by the merits of his faithful, and struck and destroyed those doing evil with an incurable blow. And the countryman accomplishes what had been commanded him: for because one mortal fears another mortal, seeking a withdrawal with him in secret places, he first is prostrated on the ground, and rolls at his feet, and humbly beseeches him that he would weigh with truthful assertion the sacred thing revealed to him. But he, when he heard it, did not rise up against himself, but, as if out of his mind, raging against him with a tempest of words, asserts that he had been cheated by phantom illusions, and confounds him, tearing him proudly and injuriously to pieces: Has our Patron, says he, approached thee with divine oracles by a private favor, and despised my brethren who cleave to God by day and by night with their worship? Excessive and foolish hardships have taken hold of thee, and therefore false madnesses have assailed thee.

[19] nor amending his depraved life The aforesaid countryman, turned away by this undisciplined animosity, withdrew; but he himself determined not to take care of the danger hanging over him, but, roving as with unbridled license, persevered in that to which he was accustomed. For indeed the just God, as I conjecture, was wroth at his foregoing sins, and therefore he was not pressed by the fear of the vengeance due; but after the manner of Pharaoh, once a king, he was driven by the power of a most evil error into contradiction. If indeed he had been of sound sense, and had met his own mishaps by foresight, he would diligently have attended to this, that from the earthly side earthly things teach what is heavenly: for frequently a ragged servant, despised in authority, a private man, is sent to a powerful person; but the reverence of the lord who sends him is so handled with modesty, that he is not charged as with a reproach of indignation, nor is it referred to as an injury; but the business of the matter for which he has come is delivered from his mouth with tranquil devotion. For the Son of God held converse with Balaam, most wicked and a soothsayer, did not shrink from his unworthiness, and moreover restrained his frenzy by the speaking ass, and did not suffer him to smite his army with a curse: certainly through the reprobate Saul the Lord himself also conferred many benefits upon his people, who prophesied by the Holy Spirit, not when he did justice, but when he raged against the guiltless David, dear to God. Caiaphas too, a rash high priest and a most bitter enemy of the Lord, uttered a notable prophecy, unlooked for by himself, and foretold that Christ must suffer for the people. By which reasoning indeed it is proved that the Spirit of the Lord and the souls of the just accomplish, not only through the good but also through the evil, those things which by the counsel of reason are of service for the advancement of very many.

[20] he is smitten with a fetid leprosy, By these and by very many like things, since the aforesaid erring man gave no credence, nor drove off by penitence a perfidy hateful to God, he added increase to his evils, and by a due right drew down upon himself the sentence of the divine judgment. For the punishment of leprosy and of itching is poured over his whole body, and he is so vexed by the raging of their corruption that, the stench of his flesh prevailing, he was rendered besides intolerable and unapproachable even to friends desiring from their inmost heart to succor him. It seemed to be provided for the advantage of the brethren, that a lodging outside the cloister of the convent should be assigned him for that trouble, and, as circumstances demanded, that acceptable supplies necessary for him should be placed in it; which was also so done. But the disease had so weighed him down by its assault, that brotherly affection was denied him in the necessary service. There was no possibility of administering food and drink, but the steward, bringing the victuals upon a bench placed inside the door, withdrew with the utmost speed, because he was unapproachable by reason of his exceeding foulness.

[21] Long wasted by this irremediable sickness after the manner of the tyrants Antiochus and Herod, by which he wretchedly perishes: he was at length released from it into a dire death; and whether that affliction was a punishment of sin, we know has not yet been revealed to any. We know also by the attestation of the sacred Scriptures that sinners are crushed with a double crushing, and that temporal afflictions or deaths can both harm and profit men: for by a more secret justice the Lord judges, and in the secrecy of his providence he knows how justly he dispenses to each. By this miracle, an index of very many like it, brethren, it is intimated by what judgment he is weighed down who, the chastity of perfect manners or deeds being set aside, does not conduct himself with due reverence in an oratory dedicated to God: for neither would it be known what of vengeance were due for such offenses and the like, nor would it be proved what pardon might remit, unless by such a token God's justice were opened. A wholesome pattern likewise is annexed by this description, that in that manner also charity may be increased in us, so that we may be members one of another, and, as of one body or of one man, may have solicitude for one member on behalf of another, and provide with heartfelt love for the things that are to be corrected in them. Which grace the blessed Remaclus proved by the effect, when he sent counsels of salvation to a condemned brother, and, bearing with compassion, as it were in his own member, the deadly poison which the enemy inflicted upon the sick man, attempted to cure it.

IX.

[22] It seems fitting to insert that also which I learned by the report of very many of the faithful. a certain servant harrying the men of Stavelot In a fisc by name Brattis there dwelt the servant [e] of a certain lord , who roamed abroad with so ill-advised a rashness that he vexed the household of our church with manifold annoyance; and the greater the affection with which he clung to his lord's favor, the more effectually he advanced to the increase of insults. In this folly of obstinacy therefore he long persevered, he wore away leisure and business, held nothing holy nor of account, nor did anyone's correction in this matter prevail in the ear of his heart. But it happened that the festival of our Patron, the confessor of God, was at hand, and that for his celebration a throng of both sexes and of various orders was gathering, as was ever the custom, with pious devotion attending: there was present also the aforesaid adversary of the household, still tossing about with wicked manners, and not yet coming to his senses by any penitence from his perverse endeavors; and since, as Solomon says, Blessed is the man who is always fearful, and he that is of a hard mind shall fall into evil*, he, from the goads of his evil conscience which he nourished within, is shaken by no horror toward the Saint whom he had wounded in his faithful, nor is he moved by any regard of humility; but, the madness of a perverse mind accompanying him, as if about to obtain benefits by praying, he enters the monastery with the rest of the faithful.

[23] But after a little space of an hour, it is shown in him he is chastised by a contraction of his limbs; that a comely praise is not fitting in the mouth of a sinner, and that a grave peril is entered upon from incautious security. And so, while he stood secure, the zeal of divine severity came upon him, and he paid the abominable penalties of his obstinacy; for suddenly he fell upon the pavement, lost his senses, and his limbs, which, as if in rivalry of virtue, he had exhibited among the household of our aforesaid Patron as weapons of iniquity unto sin, were suddenly and pitiably contracted before all the people, so that it might appear by manifest token that a punishment worthy of such a fault answered to it, namely in those same limbs, by the most subtle judgment of God. The murmuring of the people therefore being quieted by the more prudent, we, being summoned along with Odilo [f], our abbot, came together, and after we had learned the course of his life and of his conduct from his neighbors and from the report of our own men, we did not weigh our sentence this way and that, because we judge that he was paying the wage of his crime by God's act, which we more evidently gathered from very many instances, and with a written witness, concerning the like disasters of others, which in a like manner befell such destructive presumers.

[24] [but, carried to the Saint's head, and having drunk wine from his cup, he fully recovers] But then we caused him to be carried to the head of the holy confessor, our Patron, that, if the pain were incurable, we might find out as quickly as might be; and because, after the manner of Heliodorus, a most eminent man, as it seemed to us, he had run into the stirrings of the divine sentence and of our holy Patron, in the same way also confidence remained that by his merits, in the place of Onias the high priest, he would there receive health. Therefore toward this trouble, which was owed to us, we act with the compassion of charity, if we remit what he wickedly inflicted upon us; and so, prayer being made, we depart. After these things not many hours had passed, when the keeper of the church hastens briskly to us, announcing that the judicial sentence pressed the contracted man with the affection of one healing, not of one destroying, since his limbs were resuming their former state. And we, filled with the highest joy at this, strive thither with swift course: but the lord abbot, when he beheld him still astonished at the manifest power of God, straightway set him upon his feet, and because he still perceived that, on account of the contrition of his spirit and of his body, he was growing faint, he asks whether it were his desire to take drink; and he with a willing mind assents and begs for it. Then the chalice of God's Confessor, which had hung above the altar, is taken down, and, filled * with unmixed wine, is granted him to drink. Which being drunk, he both recovered his strength, and — what was more profitable to him — he changed his manners, turned his mind to reverence for the Saints, and thereafter modestly unlearned the bitterness of his mischiefs.

[25] and by his lord he is made over to the service of the monastery. Finally the people who had flocked together to the spectacle and to Vespers, seeing this, are lifted up with famous acclamation, and rendered thanks to God, who magnified his Saint on the solemnity by so illustrious a miracle, weighing his benefit by a reasonable examination of mind, in that he so tempered his justice toward him with even moderation, that he helped by grace and by the lash: for because he brought scourges outwardly, he wasted away the perversity of his mind with terror, and lest he should be further carried so rashly beyond himself, he restrained him with such a censure. After these things, since Solomon testifies: The pestilent man being punished, the little one shall be wiser; many, in whom there was a sounder mind and one more excellent at foreseeing the future, when they consider such vengeance, beat back the exuberant wickedness in themselves, and thereafter are afraid to inflict insults upon the Saint's household with the like harassing; they prudently perceived indeed that they might not perhaps suffer, by the perpetual accusation of their Defender and Guardian, in the damnation of their souls, that punishment which he had for a time borne in his body. Then his lord, unwilling that he should be made over any longer to his own service, delivered him to the Saint's altar to be kept by lawful right, justly weighing that service was deservedly to be paid to him in that place where he knew that he had been recalled from a pestilent error by the discipline of a just severity.

ANNOTATA.

Du Cange's Glossary. This miracle and the preceding one about the light sent from heaven are narrated in another order and style in the Fosses transcript.

The New Geographical Lexicon published at Venice in the year 1738 observes the following: Amblavia, a river, where it may be is not certain; but the river Rechte washes the monastery of Stavelot within the borders of the Duchy of Luxemburg.

perhaps ad eumdem*

i.e. vicini*

i.e. officium*

i.e. thuribulis*

i.e. domini*

repletus*

CHAPTER III.

The horrible punishment of a sacrilegious thief; likewise of another, who is afterward freed by the prayers of the monks. There follows another memorable thing, which, set forth with reason, will avail in the hearts of many with a special force of discipline. A cleric who had carried off a silver plate from the altar A store of silver was heaped up by the industry of the abbot and of his ministers, with which, by common agreement, for the adornment of the house of God a huge table before a certain altar was to be clothed. Therefore the work is begun, it is granted to the smiths for the hammering out, it is pressed on with the utmost effort to its completion, nor did that mass of work flow away in an empty endeavor; but it went forward according to the vow and purpose with prudent craftsmanship. Meanwhile it happened that the gilded plates, which were to be fastened to the panelling, were finished with figures swelling upon them and with carvings of varied workmanship, and were handed over to the keeper of the church to be guarded: which when he had received them, so — as for the most part happens, some matter hindering — he neglected to secure them with a lock; but he left them for the hour upon the reverend altar of the holy Mother of God Mary, covered with her pall. And there was in the monastery a certain cleric, by his manifold service ready to us *, and therefore by a private favor intimate with us, nor yet suspected by us of false accusations of this kind; fear taught us no foresight about guarding the goods of the church from him, so did our familiarity breathe upon him.

[27] And so, when he beheld the plates placed there, a savage covetousness allured his eyes, and no less wounded his heart with its dart: for while he observes the solitude of the monastery, he is seized by a demon having obtained the liberty of his depravity, he does not fear to snatch one of them by theft; and when it is discovered to be lost, it is not moderately dissembled, but with keen search is sifted by inquiry both publicly and privately: but the labor is played away in vain, because it is directed toward no token of the truth. At last he is struck with a dire anathema of malediction, keen effort is made in common, but the depraved mind is not bent, nor does it struggle against its own peril by any honest counsel. Long he persevered in this obstinacy, regarding his own loss and not himself, and by his sin he daily increases, fastening stains upon himself: for he who had drawn upon him the affection of malice, had worn away his good name and his shame, and had hardened his faithless heart, that it should not betray the theft. Therefore, while over this he is governed by no reason of mind, he is heaped up, prejudged by the inward judge at the price of his desert; nay he is seized by a demon, and is dragged about, his madness raving everywhere, and presently from his very raving a clear understanding is caught, by the binding of whose crime so cruel a sentence was taken up and hurled against him.

[28] and, driven by frenzy For the silver which he had carried off he always had in his mouth, betraying it with an outcry, to the wonder of all, nor did he cut short that outcry by any weariness. Therefore after he is worn away by a long struggle with the unclean spirit, the strength of his body failing, he is taken sick to his bed; but from that very languor a dispensing by the divine power is worked; and chiefly for the instruction of many, that the memory might be commended to posterity, he is for an hour restored to understanding and reason, as before, and, by his own confession, the iniquity of the theft is proved. For while his kinsfolk and friends stood about his bed, and tried to relieve with the favor of comforting his mind, which was wasting away with grief and misery, out of his depraved conscience he collected his heart, and forestalled their endeavors with such a speech, and, a continual sigh being first drawn, expresses in this manner the penalties of his damnation which he was paying. Deservedly have I provoked against me so severe an avenger as holy Remaclus, because I set aside the zeal of his house, and, a wretch already long lost by the anathema of malediction, carried off from it the silver, becomingly polished to a nicety for its building, and retained it for myself in an unrighteous order. There smiled upon me indeed in his monastery very many things bountiful with timely liberality, by whose benefits I might easily have overcome my errors; and because I exchanged them for such destruction, and did not weigh rewards equal to merits, I have joined stripes to stripes, and am now subjected to the peril of soul and of body, and a captive with dire judgment am led away into the law of sin.

[29] he dies impenitent. After he had related these things, he again lost the diligence of his mind, and a cruel death cut short his frenzy, not long raging thereafter, without the fruit of penitence. Therefore let each one who shall have learned these things by reading discern his own desert, and, lest by the same right he share in a like plague, let him look to himself, let him attend in how great a mire iniquity wallows, and let him consider with what light uprightness shines again, and fights against it with averted brow, and that to the upright, uprightness itself is the reward, but to the wicked, wickedness is the punishment. For, by way of example, this unrighteous cleric, seized by a demon, paid the evil of his life, and was led with it to the workhouse of his miseries, unto destruction, nor was a space granted him for weeping and for repenting. For what else does the portent of such a punishment intimate to us, but that we should dread the judgment of the Saints dwelling in this place, lest we set ourselves against them? For these, standing before God, as they are kindly intercessors for our excesses, so are they sometimes accusers, exasperated by our offense; doubtless it is agreed that this was shown for our correction, that, the contagions of theft and of other vices being spurned, we may take pains to come to them in the eternal fatherland by the way of the virtues.

XI.

[30] At another time also there befell a thing like to this, which it is agreed that many still enjoying this light have proved by sight and by experience. Another who sacrilegiously stole a golden clasp There dwelt with us a certain cleric brought up from boyhood, and, when the usefulness of a matter demanded it, serviceable enough to the monastery in many things. Him therefore, under the pretext of religion, we cherished in our company with mutual familiarity, and diligently regarded with brotherly charity. Meanwhile it happened that a certain venerable countess, for the gift of her health, discharged her vows at our convent and sent a golden clasp of no small price; but the adversary of human frailty, while he explores the qualities of men, to what vice they lie near, ever pants to direct them to his own perverse by-ways; and when he finds an entrance and a path for tempting them, straightway he stretches secretly across that same path the snare of his ambushes, and, unless faith stoutly resist, by its entanglements he drags a man to a most evil deed and to the lodging of perdition, as will appear from this description. Therefore that brother, when he found the gold given to the church, did not pass by the enemy's suggestion by the counsel of gravity, nor rise above it by the governance of virtue; but, when it was being watched, he came secretly and snatched it away, and turned it to his own uses. But when the keeper who had brought it discovered it lost, he moderately covered the matter by dissembling, and weaves delays in disclosing it: for since forgetfulness had stolen from him where he had put it, he did not bring it forward openly, nor indeed did he dare rashly, without proof, to assail matters undiscussed; he was straitened by the bitterness of sorrow while searching it out, and was driven this way and that in secretly making inquiry.

[31] But meanwhile the necessity of an ordination pressed upon our place: and the devil likewise upon him receiving sacred Orders unworthily the lord abbot Ravenger ^a judged it right to raise certain of our number to the ecclesiastical sacrament by the law of religion, and, obtaining from the bishop that it should be done, he took pains to send us to him. He sent also with us the aforesaid cleric, not yet defamed by such a sin, nor in any way suspected on account of the private diligence which he practiced among us. For it was Lent. That brother indeed, weighing at a small price the sacrilege which he had perpetrated by theft, laid it bare by no confession, nor lightened it by any penitence, but, presuming upon his own second excesses, he boldly approached the sacraments of Christ, and usurped the ecclesiastical offices up to the grade of the diaconate, the bishop conferring them: and because the Catholic mother Church appointed those first grades of hers for the handling of the vessels of the Body and Blood of the Lord, her sons, whom she regenerated in Christ in Baptism, and consecrated by the office of these, she requires to be proved and clean to herself and to remain about her, according to that which is enjoined upon them by the prophet's word: Be ye clean,

ye that bear the vessels of the Lord. Therefore after Mass and Vespers, when we had unfolded our delays, we hasten to our lodging that we might break our late fast; but

while we were eating, that fellow-brother of ours falls to the ground, gnashes his teeth, dashes himself about with exceeding torment, and, we being terrified with huge dread, compels us to his aid. Finally we utterly renounce the table, we apply very many remedies with heartfelt love, but we are deceived with vain hope, not knowing that by God's judgment he was made over to the devil's right.

[32] seizes him, and dreadfully harasses him time after time; With these hostile mishaps we struggle the whole night, we abide in watches over him until night should break into light; but this hardship was not stubborn against us, by God's compassion, nor would he have us undergo men's disparagement by so foul a blow of this kind in a strange place: but, the enemy's power being put to flight, he granted him to return with us sound and sober. Then for a whole week the unclean spirit is shut off from him, rest is granted him, he is troubled with none of his molestations; but the postponements of so great a quiet granted him, and in a manner a truce for premeditating good within himself, passed over in him into a loose and stupid levity. For, by way of example, because the sentence of justice was suspended, he was neither ashamed of his offense, nor was he with any severity his own censor, nor did he of his own accord lay it open to anyone by confession, as would have profited him; so that even in him that was fulfilled which Solomon says: The wicked, when he is come into the depth of evils, contemneth.

And because he ran into so reprobate a sense and did not strive against perfidy, by his negligence he made the enemy stronger, and received such a wage for his error; for while we recite Compline in psalmody on the Lord's night, we are again laid low with the utmost horror by his torment, because the enemy returns with a fiercer vehemence than before, and shakes him with excessive raving; but what remedy should be applied to him hung in doubt, wonderment wearied us because of it, and none of us had yet learned whether it were a spirit of error.

Meanwhile, bent by brotherly and heartfelt compassion, we bring help, and in nightly vigils stand by him in turns with renewed labor. After this, as it seemed to us, returning more often, it tore him worse than king Saul; but on the Lord's night the wicked spirit raged more savagely against him.

[33] his right arm also withers: At last, to prove the judgment of the divine vengeance, he lost the right arm with which he had committed the crime; so that, being utterly withered, it rendered no service of its former vigor. Beholding this, therefore, very many of us waver with doubtful pondering, namely whether chance brought this upon him, or whether God's will marked it for some crime: and when the lord abbot learned this, he drew a deep consideration from a hidden depth, and by prudent reasoning did not ascribe it to chance. For from very many foregoing cases like to this, already known to him, he knows him ensnared by the devil's ambushes; and, privately calling together the sempectae [b], he determined to discuss the cause with manifold arguments, having first however made this address: The setting forth of past matters and of what has befallen, brethren, opens by manifold testimonies how our opinion may be measured concerning this brother's plague. For indeed, when we sent him for ordination, we judged him master of his own mind: we did not stir up against him the working of criminal vices, but as soon as he received the commerce of the Ecclesiastical sacrament, he fell into Satan's yoke, as at present an easy credence of the facts makes clear. For whence a remedy for his soul was to be taken, thence he received judgment; for it is written that he shall be the more grievously condemned who unworthily receives what he does not deserve; and

God also, sanctification being received, is so mingled with a man when he is delighted by the chastity of his deeds. For either he is joined to him by good merits, or disjoined by evil ones. Moreover, if we gather the various things now befalling him with a whole mind, many likelihoods agree and run together for us, from which our conjecture can be increased. For by prudent observation we can conjecture that it is not without great peril that on the day of the Sabbath, at the hour inclining toward none and toward evening, he is tormented by a greater assault of it: for if the matter is followed out clearly by us, on that day and, as I think, at that hour he was endowed by the bishop with the gift of blessing. I seem to see that, if any hidden ambushes from theft or from any depraved charge of his still lie hidden from our church, they will be published by an infamous proof, this signification and so manifest a judgment urging it on.

[34] Which we shall be better able to examine if we bring forward into the midst the example of Judas the traitor, but at length, monks being sent by the abbot and extend our estimation by the argument of a like case. Finally, when he consumed with his mouth that dipped bread, the Lord's hand giving it, because he received it ill, Satan entered into him; and that rash receiving of the sacrament was to him the damnation of eternal unhappiness. And from what foregoing iniquities he earned this prejudgment, the Evangelist sets forth in making it manifest: Because he was a thief, and having the purse he carried away the things

that were put therein. For indeed from the theft of the Lord's money, which he practiced imprudently and without loosing himself from it, heaping up the burden of sin he came to the betrayal of the Lord, and after these things pitiably, without the fruit of penitence, boiled out his life with a noose. To this consideration therefore, brethren, lift up the eyes of your heart, nor suffer it to pass in vain as though by sloth and an inept prelude, but wisely handle what needs to be done about this trouble: for necessity compels us to provide not slightly, and therefore break off delays as quickly as may be; approach him by secret counsel, when he returns to understanding and rests in tranquillity, and demand that he unlock to you a pure confession of his deeds. Perhaps the grace of Christ will deign to open to us with what antidote of remedy we shall be able to meet this evil; and *, if there be the uncleanness

of a graver leprosy, it will behoove us to supply the place of the high Priest in his cure. Finally, make haste, for a fresh wound is the more quickly restored to health, which is not suffered to putrefy by long misuse: for it will itself turn into a worse corruption if fitting medicine be deferred for it.

[35] The brethren therefore, instructed by the inducement of such reasoning, having sincerely confessed his fault, briskly fulfill the commands, approaching him in secret to accost him: and when their speech is poured into his ears, he is held in suspense with excessive panting, there is a struggle with a varied conflict in the secret of his mind; now with a blush, presently with pallor he is so suffused that from that very suffering, his face being the index, his depraved conscience might easily be understood. At length, perceiving that the crime could not lie hid, punishment urging him, he opens the hiding-places of what he had committed with this suppliant word: Since, my brethren and lords, you have come to me in so private a withdrawal, extreme necessity compels me to break off sluggish delay by counsel, and, with grief and blushing, to obey your will in the present business by a whole and true confession; but I greatly fear, if I confess, that I may be torn with reproach, and to the ignominy of my kin be contumeliously thrust out of the monastery: wherefore succor a helpless man, and deign to impart to me the pledges of your favor and of your faith for intercession. For I have violated the purpose of my religious life, and, veiling an ill-omened blemish under an appearance of kindliness, I have thrust myself down among the worst of things, because I have defiled by sacrilege holy Remaclus and the others dwelling in this place: for I stole a golden clasp by theft, and thence, as you see, I have earned the devil's punishment, and from this I have branded upon myself before God and men everlasting stains of disgrace; thence guilt overclouds my soul, and my very conscience assails itself with the darts of my remembrance: wherefore again I commend myself to your kindness, that, since first of all by a true confession I have opened to you the windows of my wickedness, I may deserve to be relieved by the help of your confidence, so that, your sagacity intervening, the abbot with the brethren may so bear with my iniquity as to shape it to the use of piety and of good counsel.

[36] and this being made known by them to the abbot, While he said these things, those who had been sent hasten to report to the abbot; and when he learned it, without weighing it he bore the fault with equanimity, tempered the censure of his authority with mildness, and presently determines to hold a council of the brethren, and, they being gathered, thus discoursed: Behold, brethren, we have proved our opinion concerning the suffering and the deed of our cleric: after God's judgment let us not apply our own; but if we can, let us by good counsel so temper the ordering of him in this matter that under our nods we may restrain it. Let us weigh in this with a careful ear of the heart the words of St. Paul; let us accomplish with him the clemency which we possess from the endowment of our nature. To all, he says, I became all things, that I might make all men safe. If therefore in imitation of so excellent a preacher we gird ourselves according to our powers by the condescension of compassion, beyond doubt we shall experience a fuller veneration of our devotion; it must also be avoided that it be brought into public ears, lest, while this man's guilt is arraigned after the manner of the common folk, the esteem of our religion and order be weighed down with the same infamy; let reason, presiding as judge among us, so dispose that it may block the approach of infamy.

[37] their prayers, fasts and sacrifices coming to his aid, For we read that the Lord so weighs the deeds of mortals that some he propitiously grants, others he permits in anger; but those which he permits he for the most part so endures that he may heap them up to the perfecting and justification of many; for our profit indeed he brings punishments and corrections, not that he may avenge himself, but that he may amend us. The Psalmist also says that he sends the angels of the Lord round about them that fear him; and so there would have been one to prohibit and to keep guard, lest the enemy should invade that cleric, unless God's will had gone against it; and because his own counsel made no resistance, at the crisis of temptation, being permitted, the enemy prevailed over him. Which will be plain to you by a more evident example, if your experience recall to memory king Saul, who lacked the grace of God. For we read that an evil spirit of the Lord vexed him. Not indeed for that reason was he evil from the Lord, because evil is a substance and a nature, but a vice of nature; but of the Lord through the license of a just power, and evil* through the desire of an unjust will. If also we attend to this plague, if with a foreseeing mind we catch its various turns, we shall see that very many of those same passions of Saul cleave to this brother: because for an hour they release him in peace, for an hour they take him up with tormenting, and so alternate in him that a most evil blow does not cease to follow in turn: finally, what is our part, and especially because the reason of equity dictates it, let us put on toward him the affection of mutual charity; let us condescend to his frailty, let us try to bend by the victims of abstinence the avenging wrath of Christ and of his Saints, and, if the stripes of heavenly justice were brought upon him for damnation or for amendment, we shall perhaps prove it again.

[38] But from that very affection of charity we can burn with a greater desire, he is freed and recovers the use of his arm. if we attend to the words of the blessed Pope Gregory: for he says: Whosoever strives to intercede for another, rather profits himself out of that very charity.

If indeed his ill fortune moves no pity, let at least the saying of this excellent holy Doctor build you up with the hope of recompense and of interest; let it unlock the blocked approaches of such a defense, and especially the love of God and of one's neighbor, which is the special virtue of the pious and the holy, lift you up to clemency. After he instructed their minds, wavering in counsel, with imbuings of this kind, he renders them more devout and more ready for those things which were at his heart; and since he shrank from undertaking the burden alone, he judged it right to lighten it for himself by dividing it among them: he weighed the weights of such a work in the scale of charity, and equally with them entangled himself in it, pressing on with fasts and secret prayers and the psalter and the solemnities of Masses. Why therefore do I delay? The supply of health and of sobriety is so poured back into him that his arm recovered its former solidity and soundness, and the enemy dared not attack him any further. Whence it came to pass that we who bore many wounds of sorrow because of him received, the grace from above granting it, the fomentations of such a consolation.

ANNOTATA.

944 wrongly contends against Fisen that Ravenger was abbot in the year 974; for Ravenger does not occur in the precept of that year, inasmuch as it was granted, interveniente solo Werenfrido venerabili abbate, as

Martène published it at column 49. In the year 996 he obtained a diploma from Gregory V, and likewise another about the year 1000 from Silvester II. The former is indeed inscribed to Werenfrid in Martène column 52, who therefore in the Preface page VI and elsewhere, following Mabillon tome 3 of the Annals page 664, sets up two Werinfrids and two Ravingers; but I do not judge that abbots are to be multiplied for this cause: since in a more correct transcript of the Gregorian bull, which we keep under the wrapper ✠ Ms. 34 a O, Ravengero is clearly read. Receive the title: Copy of the Privilege of Pope Bruno, surnamed Gregory, sent through Notker bishop of Liège to abbot Ravenger. Then it thus begins: Gregory bishop, servant of the servants of God, to Ravenger, religious abbot, greeting, etc. Ravenger lived to about the year 1005, from Martène page VII and column 54, according to others three years longer. b. Sempectæ are called the elder wise brethren, chiefly those who had spent 50 years in the order, says Du Cange in the Glossary. i.e. valde officiosus & profectum read angelus perhaps seu*

CHAPTER IV.

An injured arm, a contracted hand, and blindness cured: a countryman punished who had labored on a day of the Rogations; but afterward freed: two contracted women healed.

XII.

Moreover there still remains with us a certain smith, quite profitable to the conveniences of the monastery by the skill of his art. [ ] A certain man's arm grievously injured He had a certain journey with his neighbors to set out for the market, on which a seditious drunkenness marked out a certain quarrel; for indeed two of those accompanying him, upon a certain slight offense, had leapt forth into a biting brawl with contumacious words, and were raging with a punishable and rash error. At length it went so far that the one, overcoming the other in hostile fashion, snatched at him, and would decide the judgment by blood and by arms. Which the aforesaid smith beholding, and incautiously weighing his own safety above their close bond, for the sake of peace thrusts himself as a mediator into the peril, and longs to quiet him with homely affections; but the passion of wine, which so frees the mind that in the time of commotion one presses on to savagery, thinks just what it does by such a violent blemish * of its own, when it attacks. For straightway, in the very midst of his effort at peace, that aforesaid drunken man turns aside the vehemence of his anger and its burning motions from him against whom he raged, and, vomiting them upon this man, left him half-dead, wounded with many wounds. And when we learned this, we bore it most grievously, we boil with heavy complaints, we help him for his convenience rendered to us, according to the matter and the time; but because he had not yet fallen into the last extremity, the shrewdness of the physicians gapes after his cure. So far did a remedy avail in all the wounds of his limbs, according as its own will determined; but in the elbow of his arm alone it held itself in suspense for this reason.

[40] and ill cured For the stroke of the striker had almost disjointed the binding and joint of it, forced apart, and thereby had blocked the accustomed passage of vigor from the veins; and while the chief physician's ^a cleverness did not foresee this, he erred foolishly, and thus fell into a fruitless result. Indeed, while he tries to bring both joints of the elbow back to their former state, and does not agree with the pain, by a deceitful industry he applies them with tight thongs, forcing the one upon the other. After this he applies diligence in the curing, and busied himself to pour back into him his former strength; but while he heals the fever of the wound outwardly, inwardly he hides the aforesaid disease to the loss of health. Therefore he persisted in this deceitful cure so long until a scar hardened over from the wound, and so, drawing an agreement from him, he withdrew as though a most certain bestower of health. But the smith is weighed down with reviving pain; he could not adjudge anything to himself with the arm *, nor carry through any work with it, nor even put his hand to his mouth for the stings of such pain. In this straitness he spent very much time; but after he perceives no proof of human aid in his cure, and, wearied thereby with manifold endeavors, sinks down, he betook himself to the trial of the Saints dwelling in this place. And it came to pass that we, on account of a certain tribulation, with crosses and the pledges of the Saints, were to visit at Malmedy the merits of the Saints [b]; as the custom is, with a copious multitude of the people, whither he too took up devotion to journey. Finally he snatched up an eagerness for hastening his road, and, going before, took his stand upon the way by which we were to pass: and behold, when he knew that the assembly was drawing near from afar, he lifts up his eyes to heaven and toward the monastery from which they were coming forth, with uplifted contemplation, and, his knee being bent, sincerely demands that by the majesty above their merits should give him suffrage.

[41] Nor did the Lord defer the glory of their power, and he thus laid open the long-lasting affection it is restored in a wondrous manner: which he had toward them: for while he prays, he is shaken as if by a sudden violence and a stupor of mind; and presently, as he tries to rise, with wavering step he slips back again upon his elbow, and in such a way the bone of the arm, springing back from the place where it had perniciously clung, is healthfully restored to its former place. So too, being restored to health, he serves our and the church's nods in many things the more advantageously, as he deserved beyond others the favor of these Saints more distinctively. It is pleasing, as an avoider of tedium *, to rouse industry a little by this very matter, lest the reader fail against the tediousness of a uniform manner. Moreover, as it is written, whoever becomes the more attentive, if an alternate manner beguiles the present one: this matter suggests the diligence of a corrective purpose, that with circumspect watchfulness each may soberly set himself against mischances, lest, incautious and poured forth by his own impulse, he fall down, as this aforesaid man did: let the censure of reason turn aside scandals, the buds of drunkenness, and, by the gravity of mortality, let it rein in a headlong swiftness amid its destructive perils. For although Christ's compassion is lavish in common toward all who believe in him, yet the times of his changes are to be weighed, which are varied in alternating ways through his ineffable judgments; for to some he kindly hastens the remedy of his justification by grace, and for others he delays it unto perseverance in punishments; and although by the prayers of the Saints we receive very many things, yet they cannot change his dispositions; but even as they come about, they know them to have been foreknown by him.

XIII.

[42] I shall yet set forth a wondrous thing, done in our sight in a time very lately past, a boy's hand, contracted from birth that it may be known how rich and glorious this Saint is with the Lord in the gift of divers graces in his everlasting heavenly inheritance. In an estate adjoining us a certain householder had a little son, whose hand from birth performed no proper uses for him: for, by way of example, all his fingers were curved into the palm, and, the traffic of the veins being dissolved, they grew stiff, nor had they ever been loosened by any stretching. But his parents, the more lavishly they loved him, the more frequent seed-beds of sorrows they heaped upon themselves, because they considered him deprived of the help of his limbs. And so from this sorrow of theirs the hearts of their neighbors soften with the compassion of charity, they bestow the offices of consolation, which alone were left to them over these troubles, and counsel them to go with the little boy to the monastery of our Patron with the utmost devotion: for with frequent suggestions they promised them, as by their own wit they conjectured, that their attempts would not profit in vain; because divine grace flourished in it more illustriously than elsewhere, and for that reason very many tokens of miracles were often displayed for the spreading abroad of the merit of God's Saint. By the credit of such sayings they strengthen them, and, as by a confidence afforded, breathe into * them a good hope. Therefore the father, lest he should leave such a persuasion untried, turns aside from sloth, and with a hurried path takes the way hither with the little boy.

[43] is healed, For the nativity of the Lord's Forerunner was being celebrated when he came at Vespers; while we looked on, he fulfilled the law, because in the sight of God he appeared not empty: for indeed he presented his offerings * at the altar of our holy patron Remaclus. But we had completed Vespers, singing them solemnly, and because a copious throng had hemmed in the whole monastery into a narrow space, for its unquietness and tumult and intolerable press we remained in the choir. Meanwhile we caught with our ear the voice of the little boy resounding exceedingly on high; we wonder at the murmuring of the crowd, and because it made a din in so unwonted a manner, we straightway inquire the truth of the matter, and suddenly he is brought to us in the choir for the token of God's power to be inspected, and that of which he was defrauded by nature from his parent all the time of his life is divinely repaired for him, for the shining forth of the glory of God's confessor, our Patron, while the clergy and all the people looked on. Then indeed we kindly release ourselves in common unto the praise of Christ, the most certain bestower of health; we magnify his Confessor, by whose help and grace we are supported, we are snatched from the toilsome calamities and hostile languors by which we are vexed, and by such magnificent powers of this kind at his sepulchre we are refreshed from day to day with pious consolation.

XIV.

[44] While the Lord, the glorifier of his Saints, set forth very many mighty works of powers for the uncovering of the merits of his Confessor, another man's long-lasting blindness many sick came together hither like swarms of happy bees to their known hives. And there was a certain man whom a long-lasting blindness had darkened, but the keen edge of faith, lighting up his heart, quickened him, and carried him toward the hope of recovering health; finally he labors with such zeal as he could, and strives, and through very many oratories of the Saints, his guide directing him, is vexed in vain. But as I believe, by the ordering of divine industry the remedy was deferred for him, that the merit of God's Saint might be made illustrious in this place also from his soundness. Therefore, while by this endeavor he profited nothing, and pitiably bewailed his misfortune, and out of the abundance of things pondered very many things that might profit his health, as if by a signification from above he conceived in his mind that he should hasten hither as quickly as might be. Finally he broke off the delays of the business, and, as he had faithfully conceived in mind, the Lord assenting, he took pains to attempt it with ardent vows. Indeed, while the solemnities of the Masses were being celebrated in common at the altar of our Patron, he is brought into the church, and before the steps of the apse [c] which surrounds the altar, in our sight, he is prostrated in prayer.

[45] driven away by the Saint's merits. But the excellent compassion of heavenly pity, which is ever at hand at his sepulchre for the spreading abroad of the glory of its Saint, profited with its accustomed comfort. For while he is raised from the ground, the night of blindness is driven from him, and his eyes are loosed into a clear light; and out of their darkness he is received into the light of the mind, confessing thus: Behold, I render thanks to God and to holy Remaclus, that his compassion has blossomed upon me: for with my eyes I now see plainly what I never hoped would profit me while life accompanied me, deluded as I was by a slippery fiction. Lo,

I behold indeed, with a sure approval of the truth, a senior, robed and wearing the infula, standing at the altar and offering up the singular mystery of our Redemption.

I have received the price of my faith, and because with good intention I came, I have deserved to gain by this kindly omen the performance of that intention; and blessed be the Lord, who magnifies his Servant with so great a grace of dignity, that, recompensing his merit, he makes him flash so often with miracles.

While he said these things and afforded credit by his bright gaze, he compelled us to exult in the Lord and to give thanks, who through the holiness of our Patron deigns to relieve us with his customary help, visitation and consolation.

XV.

[46] I shall add to these a memorable thing which it is clear by probable reasoning was done in our own time. A countryman gathering wood on a Rogation day A certain estate, Wademias by name, remains subject to our dominion, and stands separated from our monastery by not more than two leagues, in which a certain countryman, still surviving, dwells, who on a Rogation day, the second feria, when he ought to have been made over to the divine service, against right and religion and what was forbidden him, sought the wood wandering alone, and prepared with his iron tools timber suited to the uses of his house. The Gallican Christian religion indeed, by the statute of St. Mamertus [d], then bishop of Vienne, celebrates those days with three days' litanies, wastes itself with voluntary abstinences, renounces with religious affection the enticements of the world, devotes itself rather to the care or nourishment of souls than of bodies, and deservedly returns a recompense for the benefits of Christ; because, when manifold sins were contriving against it, he snatched the country by his accustomed compassion from a cruel blow. For, by way of example, wolves and fierce bears, violently bursting in through the gates of the city of Vienne, devoured very many for a whole year; on the Sabbath of the most holy Pasch, while the bishop was celebrating Mass, the royal palace was burnt up by a divine fire, and, to the heaping up of evils, an earthquake made an overthrow of many churches and buildings; and because that penal fear was turned into the fear of God, and he himself was appeased by a worthy satisfaction, the custom is still most devoutly observed among the faithful of Christ against the various disasters of the world; nor is it to be transgressed for any foolish occasions.

[47] Because therefore he did not consider this, and did not show reverence for the day of sanctification, he loses the use of his right hand, which to a staff nor restrained himself, dissolute as he was, by the vigor of justice, he earned, as we suppose *, divine vengeance from that negligence. For he laid upon his shoulder the burden of wood prepared on that day, and, as happens, fitting to his right hand a cudgel suited for the lightening of it, he hastened home. But when he laid down the burden there, his right hand, with hooked fingers, grew stiff about the cudgel, nor was it in any way possible for it to be loosened by his wife or by his household. The countryman is straitened, is vexed with pain, and his neighbors are called together to the wondrous spectacle; being asked therefore how this had befallen him, he sets it forth with a true account; for indeed he could not dissemble, since his hand, fastened and racked, produced the proof of the truth. Then he earnestly laments to himself that help and favor should be applied to him, so that, since by the contriving of his sins they could not tear the cudgel from his right hand, they should at least, cutting it away on both sides, try to apply something gentle [e]: for it was heavy also and of a great length, and therefore his feeble arm could not bear its weight.

[48] Meanwhile he is admonished by mutual persuasion, and no less urged by his wife and children and kinsfolk, clings; but afterward, the Saint being invoked, that he should spoil no delays by hindering or protracting, but should busy himself to visit the basilicas of the Saints, and should suppliantly implore their patronage upon his trouble. Strengthened therefore by these saving counsels, and not distrusting the clemency from above, he left the business of his house, traverses very many tabernacles of the Saints, day and night demands to obtain their suffrages. Under this constancy of faith he came to our convent on a certain Lord's day about prime, and struck us with no slight amazement by the novelty of so unwonted a thing; and because that penal prejudgment had fallen upon his right hand, we judged that he had perpetrated with it some sacrilege or oath of falsehood, and that therefore, for the discipline of himself and of many, because he had adulterated the judgment of truth, the Lord had made him over to such a vengeance. Finally we sought a withdrawal alone and apart with him, that we might prove our opinion by a sincere examination. But he diligently denied — with a true confession, as it seemed to us — that he knew himself as yet, with God for witness, defiled by such a crime.

[49] it is restored, the staff being hung at the doors as a witness of the miracle. What more? Beside the altar of our Patron the confessor, at our bidding he is prostrated in prayer, and we, according to the custom of the Lord's day, follow the procession in melody about the offices of the cloister as is customary. And so when we had performed these things, we give our labor to the celebrating of Mass solemnly, as the day demanded. But when the Gospel is read and the clergy and people, after the accustomed manner, search out its words with an attentive ear of the heart, the sick man, crying out and as if the state of his own mind had gone astray, is raised up from the pavement, and with that very outcry, while we and the people plainly beheld it, the cudgel slips from his hand; and — which was especially wonderful to us — the force of the divine power drove him into such an excess of mind that, not being able to stand, he fell again to the ground upon his elbow with so loud a voice that he hindered us from hearing the lesson of the Gospel. In that struggle therefore he persevered, lying upon the earth, so long until he received his former soundness: and we, gladdened with wondrous briskness at the heavenly visitation, after the Mass was finished render praises to God with the people, as was fitting, with pure devotion. But our people, that they might extol this deed to their domestic splendor, hang up that same cudgel before the door of the monastery for wonder and for a public spectacle.

XVI.

[50] At the same time a certain woman born in the district of Famenne A woman for five years bereft of all her limbs was so deprived of the comfort of her limbs that from their services there came detriments rather than any conveniences. Her arms and legs clung with the whole body by joined bones; but they lacked the privilege and vigor of natural motion. Besides this she was also so wasted and drained with the continued torments of death, that she was pitiable to look upon and burdensome to her own.

Under this magnificent injury of a shattered body, therefore, without any rest of health, five courses of years flowed by for her. At length, the compassion from above inspiring her, and, as it were, at the prompting of that same grace presuming, she began to stir up her kinsfolk and relatives and friends with frequent supplication, and to coax them, that they should extend to her the offices of piety and of humanity, and impart the charity of kindliness, and that, for the last trials of her health, they should convey her by any device to the convent of our Patron. By these prayers she draws forth their goodwill, and bends it by an alternating favor to her own aid. For the custom of that region where this sick woman lived is maintained and chiefly kept by ancient rite, that on the Nativity of St. John the Baptist its inhabitants visit our Patron, so often approved in manifold conveniences, with their offerings for the sake of prayer, frequent him more than is usual, and even celebrate with us the solemnity of that notable day.

[51] Therefore, according to this ingrained custom, in that year they direct their journey thither, she is carried into the Saint's church, and, pitying the sick woman and setting her in a wagon, they take her up on the journey and lead her hither with a pair of oxen to the doors of the church. This good industry being accomplished, leave was granted that she should be carried within the sanctuary , and because she seemed to be established in a heavenly spirit, a bed is spread for her upon the marble pavement within the apse. There indeed her weakness, evidently observed by us, mounted up in us with exceeding tenderness and inward compassion. Finally she is left by her household, and is there committed as it were to the Saint's care. Meanwhile, when the time of Matins came on, and the sacristan was kindling the lights for the adornment of God's house, and moreover was applying himself with keen skill to the things which were needful for the illustrious night, the sick woman perceives that little by little the lost soundness is being restored in her: for straightway the long-lasting tribulation of pain and the panting heat of her body, wherewith she was tortured, is expelled from the crown of her head to her thighs, and she is restored to the grace of the completest health; and this being hidden with the utmost dissembling from us and from those clinging to her, she more devoutly directs her longing toward the soundness of her lower limbs. Meanwhile the bells for Matins are rung, and, roused from sleep, we are invited to consecrate to God the firstfruits of our deeds and of our lips in the jubilation of them; and, as the dignity of the night demanded, each strives for himself at the service, and the novelty of the matter is not yet examined: for indeed it had been provided beforehand by a divine dispensing, and, as it seems to us, unto the favor of our benefit, that what had been done was hidden; because if it were noised abroad among the people, who had filled the whole monastery *

within and without through many spaces, the festal solemnity of the choir would have been broken off and hindered by the mass of din and the unquietness of its noise. For while such a miracle stirred up the general gladness, dedicated by an angelic oracle, the people would heap vow upon vow with acclamation, and the church would resound with a mingled and disordered voice, and so discord and error would easily arise for the clergy.

[52] Therefore the day dawned, and still she, keeping silence, covers the force of the divine power under her former appearance and condition. and there full But when it comes to about prime, the sick woman is again taken up by the former heavenly power, and is snatched from the hugeness of her torment and from the languor of her lower joints, and likewise is restored to her former strength, God favoring and holy Remaclus obtaining it. She also held herself in until the Mass of the glorious day is solemnly celebrated as was fitting, and all things are quieted in the church in peace and rest. But it being finished, and Sext begun to be chanted, she, effectually possessed of the freedom of her body, rose from the place in which she lay, directs her steps toward us into the choir and outside the house of God, and raises the minds of very many of us, to whom it was known, into the greatest wonder. And so her neighbors and kinsfolk and our people also, beholding the help of heavenly grace declared in her, and deeming it a sin to lay claim to her *, and moreover fearing for themselves the peril of a calumny with

God and men, if they should hide it, weighing that they would gain, lay open the course of the truth to all the people who were present, and with her, magnifying the Lord with his Saint, they return within the sanctuary.

Then we too flowed together into one with our abbot, and earnestly demand that the searching out of the truth be unlocked to us by her. I, she says, throughout the whole five years toiled continually under so great a burden of vexations that, cheated of the support of all my limbs, there remained to me only my hateful vitals [f]; and so, relying upon the protection of my friends and of my kinsfolk, I was carried hither late in a cart and brought here in a litter.

[53] she recovers her health; But when the time of Matins came on, there seemed to me, as it were, a beautiful little bird, flying up, to settle upon the bed of St. Remaclus my lord, and, after a little, a brightness of wondrous light to grow above him; and while I was leading my mind to gladness over this, I received a solid vigor as far as my thighs. It seemed to me also that I had burst forth into so great a soundness, that I gave help by sleeping to a certain contracted man who was keeping watch with me, because he cried out too much with wandering mind. Uplifted by these successes, hope fed me with a presage of mind that remedies were predestined and would profit me in my remaining limbs: and while I am held in suspense with excessive expectation and panting, behold, about the first hour of the day I behold that same glory of wondrous brightness return, which I foretold, and at the sight of it I am first unstrung with fear, but after a little, as though through the loosest reins of joy, suffused with a clear serenity and a bright face, I am shaken with laughter, and together with it I am restored, as now appears, to my former health. To these her assertions two of our laymen present gave credit, because, while in the morning with the sacristan they were adorning the altar, as the day demanded, with festal palls and fitting ornament, they beheld her for a long while laughing with a glad countenance and trembling. Their corroboration too, in my judgment, is held to rest on truth in this, because it is the custom of the divine and angelic light that at its coming it first unstrings the hearts of mortals with fear, but by the consolation that follows soothes the preceding dread and carries them on to the grace of charity. We therefore, gladdened by this visitation of the Lord through the prayers of his Servant our Patron — which alone, by the law of religion, then chiefly came to us for the present — in return for the benefit sang Te Deum laudamus, the abbot beginning, in the customary festal manner.

XVII.

[54] In the same year there followed a thing like this, which the kindly Lord willed to perform also for the publishing abroad of the grace of his Confessor. another contracted woman also, In a fisc neighboring us, Glengou by name, there dwelt a certain woman whom for four years and more a languor had so worn away that from the loins downward it rendered her destitute of the services of her limbs. For the sinews of her former strength had withered, she had utterly lost the benefit of walking, but by being carried either in a wagon or in a litter she underwent the judgments of penance. Driven therefore by this sickness, while with weariness and anguish, as happens, she grew sluggish in her doings, and her infirmity stood in the way of her helping herself and of her laboring, she had lost almost all her household means through want, and lived ignominiously to her own confusion. For her lord, out of a regard of compassion, pitying her, fed her from his own table, showed diligence for her needs according to the time and the matter; and because there is never an immortal evil for mortals who strive by the true way toward the laws of the dispensation above, she at length deserved the grace of consolation, that she should be snatched from these torments. And so, while she loosed her nightly cares in sleep, she saw as it were a neighbor of hers, already known to her, standing by her, alleviating her miseries and her mischance by consoling her, and bearing a lamp-wick in her hand and offering it to her, and she exhorts her to draw out another made after its pattern, and drawn round to the thickness of her contracted knee, and so, a candle being made from it, to hasten to the convent of our Patron. Nor did she perceive an unlike suggestion of faith from a certain nun [g], a matricularia serving in the convent [h] of St. Lambert at Liège [i], through a vision of the night, who also persuaded her by her words to trust securely, and promised that an indulgent propitiation would be afforded her here.

[55] Therefore, awakened by these revelations and stirred by hope and joy, the Saint helping, she hastens the profit of such a matter by the goads of faith, and, preparing what was necessary for the journey according to the abundance of her means, she hurries hither; and although dreams alternate in various qualities as with a windy delusion, so as to mingle true things for false, and to weave over false things for true; yet, from the manifold preceding miracles, foreknown in their time by sure experience and spread abroad by famous report, she judged that she would not be balked by fruitless dealings. And so the Vigil of Pentecost came, and, entering the church by creeping and by being lifted up by her own people, she scarcely reached the altar of the holy Confessor for the pledge of grace and health. After this, what her affairs in so great a need demanded she does not forget by falling away into sloth and sluggishness; she follows through the Vespers indeed and the vigils of Matins, and awaited the hour for the clearing and reconciling of the Lord's majesty toward her, as it had clung to her mind. And we press on in the devotions of the sacred solemnity, as was meet and right, we apply our zeal there, and from her too, sick as she was, we require the mysteries of piety, namely from her healing, as it were by custom: and because we were honoring the Paraclete Spirit with festal acclamations, with some confidence we breathed after being lit up by his gifts through his infusion, that he might propitiously gladden us with the gift of his grace, who once on that very day had rested gloriously upon the Apostles. Therefore we complete Terce [k] of the day in psalmody, and, according to the Lord's-day celebration, singing also, and with blessings and exorcised water, we traverse the cloister; but while we return into the choir, very many of us behold the healing from above wrestling with the torments of that same contracted woman, by the changing of her countenance and the gesture of her body.

[56] And because by the merits of the Saints this was not new nor unwonted to us, there set upright. we lay no hindrance upon the solemnities begun, and, chiefly out of reverence for the religion which was then being bestowed upon the sacred Mass and upon the day, it is suppressed in silence, and because it was not yet brought forward openly. Meanwhile, until the perseverance of the holy Office is carried through, the heavenly prerogative is set forth more and more to the beholder, for now she strives to stand upon her feet, now, bending upon her elbow, she is stretched out, and so by divers efforts and by a conflict of the body she is torn away, striving, from that pestilent yoke, so that even at the Gospel lesson, standing erect and sound, she might be proved by careful observation before the eyes of all who crowded round. For after we had finished the Mass, celebrating it worthily, we hesitated whether by rustic levity a lie were still being misused in that matter; and therefore, lest the appearance of things should deceive, we deferred it, testing it for certainty; for we judged that her steward and her kinsfolk should be brought forward for testimony, and we protest that they should give glory to God in the unraveling of the truth. And they, coming, take away our doubt, approve the miracle by sure corroboration, and with us turn their amazed hearts to the praises of God and of our Patron. In attestation of this matter she left her cart before the doors of the monastery, and she herself, possessed of health, returned home joyful with free step.

ANNOTATA.

rather postponens i.e. crimine read juvare perhaps vitato fastidio ac i.e. munera i.e. credimus i.e. templum i.e. illustri i.e. ecclesiam monasterii i.e. inspicere add illos read stupentia*

CHAPTER V.

Other healings and benefits obtained through the Saint.

XVIII.

Neither ought we to shut out that, nor to cover it with silence, A certain sick and contracted man before the altar which it is agreed befell within recent memory. For on the solemnity of the chief [ ] Apostles Peter and Paul there was brought on an ass a certain sick man, contracted in his limbs with a wretched languor, and for the sake of recovering health he was placed before the altar * of our Patron by his bearer, namely his own brother. For by a true discussion of reconsideration he was recalling the grace of Christ's sacrament conferred upon many by his kindness and intercession, how he would heap up those who trusted in him with divine success, and would not forsake them in straits; but chiefly his faith was increased by the many still living in the flesh whom a like punishment to his had vexed, but whom the power from above had restored to their due soundness in this place. Strengthened indeed by this hope, and moreover straitened by an extreme and unavoidable necessity, he devoutly persisted in what he had begun, awaiting the clemency from above; but the force of divine pity was at hand with its accustomed compassion, and fulfilled our desire in him. For on the day of the celebration of the aforesaid Apostles, after the grace of resting in the morning, while the threefold prayer ^a was being duly discharged, as we breathed upon it, the power long desired is so laid open in his cure that even the devotion of the prayer begun was hindered by his unquietness. For while his dry and contracted limbs, wasted by a noxious humor, are loosed, the heavenly miracle is beheld striving long with him.

[58] Therefore now, his limbs trembling, he is discolored with an uncertain countenance, wondrously healed by the Saint; he is pressed with manifold anguish in an excess of mind, now, raising himself a little upon his elbow, he slips back, and with wavering steps is received upon the pavement, and so through varied motions, the divine will working with him, he is driven on to true health. To this astonishing spectacle also the clergy and the people run together, which, disordered and confused voice it took up at his setting upright, it raised with the briskness of an unhoped-for joy, and by true attestation it gives credit even to this day. And we, lest we should be accused of a sluggishness of faith, in common raised praises to God with due glorification. He therefore stayed with us for some time, and the abundance of heavenly grace, so evidently declared in him, refreshed us; but after his lord, a certain count by name Hezelo, then living at the castle of Meruvoith, learned by hearing what had befallen him (for he was fed at his table on his dole by way of alms), that he might find out more surely, he called him back to himself by messengers, and, made glad with abundant joy, with his own people rendered thanks with pious devotion to God, who is wondrous in his Saints. Well indeed did such notable benefits of spiritual joys befit the glorious day, fulfilled with heaven and earth for witnesses: for the blessed Remaclus had consecrated these walls by dedicating them in honor of those same aforesaid Apostles [b], and had assigned them to their protection, that by their sacred traditions men might daily be formed, might be gladdened with spiritual feast-days, and — what is greater — might be exalted by the divine power. Most fittingly therefore did it suit that on the day of their martyrdom so illustrious patronages should be displayed; that those who had come together to their solemnities might carry back increases of gladness and the profits of sacred faith, and, returning, might set forth their affection toward the sacred place not by a vain hope, but by a thing heard and seen.

XIX.

[59] There befell also another astonishing wonder, handed down by the true assertion of very many still living in the flesh. several monks under the ruin There was here a certain tower joined to the monastery by recent work, of no mean design and material, overtopping with a due eminence, nor as yet suspected by us of any collapse through disjointing or of the peril of a sudden fall. Whatever things were fitting in it for beauty and convenience had been added with foreseeing circumspection and industry, and from its vastness and abundant furnishing there remained no small confidence that the other walls cohering with it would be kept safe; on its right side indeed, toward the southern quarter, lower down, namely upon the pavement, the sacristans had made ready their beds for the sake of sleeping, and kept the watches of the Lord's house, as is the custom and as necessity demanded, because the situation of the place afforded convenience for these things. Behold, on the 4th of the Nones of November it is loosed from its topmost peak, and, by its own fall overthrowing all that stood in the way and drawing it with it, it collapses with its beams and with its other structures in a thick and exceeding rush. We therefore are shaken from sleep by its immense crash, and, impatient of bodily rest, strive to inquire the truth of the matter.

[60] And when we learned it, we waste away with excessive bitterness, because we exceedingly dreaded the crushing and the destruction of our brethren resting in it. of the fallen tower free from all There was present also at that time our abbot by name Ravenger [c], and, greatly grieving, he was vexed by the same assault: for who would not have believed them crushed and killed by so great a mass? At length, a way being opened with difficulty, we came sorrowing as if to take up their lifeless limbs, and to commend their souls to God according to the office of a funeral; but, his grace providing, and the prayer of the Saints dwelling in this place helping, we deserved to receive the grace of consolation in such a manner, that the tears of those lamenting were turned into immense amazement. For we found above them, who were utterly beside their minds, a certain framework of beams fallen from the upper chamber with its covering, resting upon the lower wall which had not yet suffered ruin, which kept off the exceeding turbulent rush of the falling stones with their slippery instability and of all the furniture cleaving to them, and by its shelter and defense held out a bulwark for them; and, that an evident knowledge of the power from above might be proved, and the faith of the wavering thereby made solid, and that, as though the thing had been done by accident, all the knots of fabrication might be undone, a fallen beam is seen between the hips and the open and outstretched knees of one of them, while he himself is found unharmed by its weight.

[61] injury free: Nor had any trouble befallen him or the others, save that a cloud of dust had covered them, had befouled their mouths and moreover stopped them, which had come from the aforesaid collapse. They too were wont often, when we conferred with them, to relate that, while the aforesaid ruin mingled itself about them, by the dense darkness and the exceeding headlong crash and the bruising of stones their limbs had so grown stiff with congealed fear that they were deprived of all reason and of the recognition of their own. Therefore all the faithful can conjecture that this happened by the command of almighty God through the office of angels, at the intervention of the Saints with him and by their suffrage, that the affection of the faithful devoutly serving him might be strengthened by so illustrious a miracle, and that it might be observed that there was not yet a despising toward them and toward the place, but a consolation in a pious reconciliation. For in the writing of many orthodox men and theologians very many testimonies preceding and like to this matter are recited, that we may lay up in memory that [we] are saved not by our own merits, but by the merits and help and grace of the Saints, so that by their sacred merits the name of the Lord may be glorified for ever and ever. But not on this ground do they obtain salvation for us, that our service [d] should profit them, who stand before the throne of God's majesty, possessing there a joy which knows no diminishing; but in this way and the like they desire to draw from us an increase of our devotion and of true salvation, because their number has ever grown from the number of the impious *.

XX.

[62] It is fitting to set forth also another thing worthy of memory, which the Lord deigned by the grace of his Saints to show, namely on the anniversary of the dedication of this holy church. a girl who for nine years by a most grievous There dwells in the neighborhood a certain girl wasted for nine years by a dire plague, nor did she receive from any of the physicians any supports of remedy for it. For the torments of her entrails so vexed her that she scarcely retained her victuals in an undigesting stomach; but, another disease pressing hard, she cast them up with bloody and venomous corruption in an obscene vomit. This inward poison shook her other limbs also, and bent both her knees by the contractions of the sinews with the languor of a wretched dryness: besides, exceedingly prominent pestilent blisters had taken possession of her whole body, whose deadly torment thinned her flesh with wasting and cheated her of all power of health. By these extreme evils her lord and lady, to whose service she was made over by hereditary right, being compelled, endowed her with liberty, and, as though for the receiving of the traffic of health, transferring her hither they send her. For their faith could offer no more fitting counsels than that, persisting in prayer, she should here seek the benefits of healing. From the same trouble of languor she had already once been healed here; but by a certain hidden judgment from above she was again deprived of it on that very day: but why she was so suddenly stricken with the punishment of that same judgment I know not, unless, as I conjecture, some occasion of unbelief lay hidden in her and in those cleaving to her.

[63] For for the most part the power of the Saints, to whom the gifts of healings have been granted, grows lukewarm, disease had been afflicted, and spurns the affection of the bruised and the sick, because the weakness of due faith stands in the way. The depth also of this consideration the blessed Mark the Evangelist evidently opens to us, saying: And Jesus could not do powers among them

because of their unbelief; likewise also elsewhere: without faith it is impossible to please God; but by this very occasion she did not fall into utter despair. Hither again she betook herself with her mother to the known helps; for there had not fallen from her mind the spices of sanctification poured out upon her from the cabinet of sweet-smelling virtues; the lost grace, that is, the trials of heavenly gifts, blandished her in her thoughts, and therefore, as it were like the Canaanite woman begging for her demoniac daughter, she held her constancy with her mother, and it was not doubtful to her that health could be granted her by the Lord, by the same recompensing turn, through the prayers of his Saints: and as that woman exercised her mind in perseverance, and stirred the minds of the disciples to compassion, saying: Send her away, for she crieth after

us; by the same importunity, as I think, overcoming

by her prayers those same disciples and fellow-brethren whose patronages we here spiritually await, and reconciling them to herself, she made them full of affection toward her: for the relics of some of the Apostles are kept here, and the convent was consecrated under the honor of the Apostles Peter and Paul.

[64] Finally, together with other sick persons, as is the custom on the Nativity of St. John the Baptist, at length at the dedication of the church she was placed beside the altar of the blessed Remaclus our patron, and her health was deferred until the next night, namely that of the sacred dedication. And behold, in the hours of Matins, while we release ourselves to the celebration of so chief a solemnity, and offer a devout melody to the Lord, by the manifest power of God we perceive her astonished, by faith and by hearing. For even as we press on with the praises due, so she is stirred by the struggle of the power from above, and, by the dashing down and dissolving of her limbs, is straitened, sending forth lofty cries, and to all who stood by the might of the majesty from above is declared upon her. Now indeed, burning, standing, she is refreshed with drink by the neighbors present, now in another way she is hard pressed, and, by a certain power of the spirit, not by the command of reason, rashly embracing the base of the Lord's altar, she is as it were propped by a support. Therefore, until the sacred assembly had consecrated the praises due to the divine sight, she weighed * this wrestling of the struggle with a doubtful and trembling expectation; nor did she receive health before the sacred assembly had discharged the hymns of its firstfruits to the Lord and to his Saints: and so by an unwonted consideration of his wonders the Lord cherished us by the merits of his Saints, and roused us as though sleeping, and, that we might be made readier and more devout for the solemn offices which remained to be celebrated, restored us in such a manner.

[65] she is fully healed, an apparition going before. Doubtless by the witness of this miracle also it could be known that he so showed himself spiritually at this solemnity as once at Jerusalem, while the Feast of Dedication was being celebrated, he did bodily in the temple, making a discourse to the people. Of this assertion I offer testimony, because I searched out the course of the truth with careful zeal not only from her, but from her mother and from her neighbors and kinsfolk.

After the end indeed of the principal and famous Mass of the glorious day, I first explored her going forth from the monastery, in which I found no traces of a languid faith, and what I faithfully believed I approved by evident tokens. For fresh blood still clung here and there upon her legs and knees, which had violently burst forth at the loosening of the sinews; whence she had recovered her strength according to her former state of health. Moreover, to the increase of the truth, she reported to me that before health was restored to her, she deserved to perceive it not by a foreboding spirit, but even by a revelation: she confessed therefore that, while, wearied by her anguish, she was seized a little before the altar by an uncertain sleep, a certain lord, arrayed in a white robe and comely of face, was presented to her, and exhorted her that, raising herself, she should lay hold of the Lord's altar; and as soon as this was unwittingly fulfilled, the knottiness of her knees, which had withered, being loosed, is brought back to its former strength, and so the soundness of her other limbs is gradually repaired. Thus far the Cologne Ms. What follows is found in the Fosses transcript alone, after miracle V, that is, chapter 1 of this book.

[66] Vengeance upon a usurper of a vineyard, who, making good the damage, is freed: Right simplicity also avails much with God, as Solomon says: The simplicity of the just shall guide them. For a certain man of a simple nature, our servant, by name Engilo, from a public estate situated upon the Rhine [e], of Remagen [f], had been accustomed to come to us frequently: a man who, with a deeply compunctious mind, used to tell of the miracles of the blessed Man so often mentioned. For he would say: I, said he, was guarding a certain little vineyard of my lord Remaclus, which was set beside another vineyard of a man of fierce temper. When these had come to ripeness, he gathered his own and laid claim to ours. And when he had put his hand to the root of the vine: What, said I, O friend, do you mean to do with the grape-clusters of St. Remaclus? But he: Assuredly neither you, said he, nor that Remaclus of yours are going to taste of this. Hearing which I cast down my face in grief; meanwhile silently in my heart I began to threaten my Saint, that he should never receive my penny unless he took vengeance for such a deed. While therefore I was turning these things over within me, I looked back at the presumptuous man, and behold, he persisted bent over the vineyard, holding his hand fixed firmly to the root. To whom I said, my heart now cheered: Why do you not take up what is yours? Why do you tire yourself with so long a stooping? But he, whom the pain compelled to disclose the shame of his confusion, began to beg me that I should pray to my Remaclus for him, that he might be able to let go the vine which he held against his will. Wait for me, said I, until I go to the church, and there I will pray for you, if perhaps he hear me. And so going on to the church, and having taken a priest along with me, we lit candles, we rang the bells, we poured out prayer, and thus the bound man felt the merit of the holy Confessor; the vineyard which he had unjustly usurped he lost, and his own portion along with it he made over to the Saint, and departed rejoicing. Indeed he afterward furnished sufficient warning to the rest, that no one should thereafter presume upon such things.

[67] Finally, he also used to relate that he had come in a certain year to the festival of that same Saint, oxen that had been carried off by theft are found and recovered. as was his custom; and that out of what he could have ready to hand he purchased two oxen, and having bound them resolved to return to his own place. Meanwhile, when he had indulged the cup somewhat more than was needful, his oxen were stolen, and were led away by the very road along which he himself was minded to go. And when he, looking this way and that, could trace out nothing concerning his loss, having recourse to his familiar helps, he laid a penny upon the altar, and having prayed a little said: Does it please you, most holy Confessor, that my oxen have been stolen from me, which by my own labor I acquired for your service? Know that from this day you shall not take my penny, unless you restore what has been lost. Going out from the church, then, after this threat, he took the road: and in the house to which his oxen had been brought, he asked for lodging. And when in the morning the master of that house had ordered one of his servants to yoke the aforesaid animals for his own need, that guest, looking on, recognized them. Behold, said he, O friend, these are the oxen of St. Remaclus; let them be, for they are to go with me. And having received them without contradiction from anyone, glad, and full of wonder at so swift a restitution of them, he went off with joy to his own place.

OTHER MIRACLES

likewise by an anonymous monk of Stavelot. From the edition of Chapeauville, volume 2 on the deeds of the pontiffs of Liège, from page 547. BHL Number: 7141 a By an Anonymous Writer. Chap. I. A royal court * had been appointed to be held at Liège, that is, with the solemn season of the Lord's Resurrection drawing on… Those carrying the Saint's body are unable to halt: Our aforesaid father Theodoric, abbot of Stavelot, gave way to the counsels of our elders, whose pleasure it was that to that same court there be carried the body of our St. Remaclus, our protector, in which town he himself once presided [b] as master of the pontifical honor. Having by that consent become possessed of their wish, they hastened, upheld by the providence of God, to bring what they had begun to effect. But since our setting out was somewhat delayed, the lord abbot had gone forward the day before and had bidden us, when the sacred body had been worthily handled, to follow. Wherefore, at our going out, when the bearers in front of the sacred body advanced more swiftly than those following could endure the labors of the journey, those behind complained that they were dragged by those in front, and likewise those in front that they were driven on by those behind. For, the sacred relics being led on by a divine impulse, the bearers were prevented from lingering in their steps…

II.

[2] But when we had come into a town of our own jurisdiction named Lovincias, [c] a wondrous brightness appears in the air: we received with honor the relics of the holy martyr Symetrius brought to meet us from Ladernacum, which not in vain were carried along with us to our aid at Liège together with the sacred body of our Patron; the hope of all being without doubt increased by the worthy presence of them both, that the mercy of God would profit us. While therefore we were resting that night in that same town with the sacred relics, at the hour of Matins a marvelous sign was shown at Liège to certain persons who did not know that St. Remaclus was to be carried thither. There seemed to be stretched out in the air from the oratory of Stavelot as far as the house of St. Lambert a kind of shining road with a radiant trail. And while those who saw it wondered what that appearance might portend, they were straightway released from doubt by the coming of so great a Guest, whom they confessed the thing seen without doubt to serve. We also, rising at the first cock-crow from the place in which we had rested, accomplished the difficulties of the road easily, without toil and hindrance, and with rejoicing. Nor were there lacking, as we went along, the praises of the Lord according to the power and knowledge of the accompanying people…

VII.

[3] For after the supplication was completed … as we sought the presence of the king, [d] the shrine with the relics is borne aloft of its own accord; that we might at least obtain leave to speak before him, we manifestly experienced the providence of the almighty King through the signal and admirable power of his mighty works. For the Saint's shrine, which had been set upon the altar of the Holy Trinity, was seen with a sudden sound to be lifted up into the air. Which of course moved into admiration those who were standing by, and who together with the keeper of the holy relics were keeping watch, and who set forth what had been seen, with worthy credit, to us who doubted. Whence, greatly consoled, we commended with all our striving to God the outcome of the affair.

[4] He then relates how they approached the king at his meal, under the same the royal table sinks down and set the Saint's body upon the table. But when the king had risen in anger from the table, and they were forbidden by the chamberlains to follow him as he went off into the palace, the Saint's body was carried back to the same place upon the royal table, in the sight of all, a pitiable thing. Which seems to be judged not to have been apart from the will of that same Confessor of the Lord.

For as soon as that insensible material in a certain way felt the Saint's remains, as though not able to bear that divine weight, it was most easily dissolved into fragments like wax-tapers, namely that most firm strength of the trestles; and let down to the ground, that most sacred pledge lay in deepest humility. Straightway the whole space of that orchard was filled from the neighborhood and from the whole city with both sexes, and the outcry of the grieving people was multiplied to heaven…

XI.

[5] In that lowering, therefore, of which we have spoken, one of our servants of that same household, and it crushes a man's leg, which is presently restored: while leaning against the table he had incautiously put his foot beneath it, could not draw back to himself his leg, broken by the fall of the mass that came down upon it: and being drawn out apart by the help of his companions, he wished, constrained by pain, to cut off the crushed bit of skin by which his foot was hanging. Gonterulus [e] was the name of the servant, who, under the pressure of his distress, said rashly, as though disparaging the holy Confessor: Is this your power, my Lord, that what you were perhaps putting off to do to your enemies though they deserved it, you have preferred should befall me, your faithful one, who serve you? He had not yet finished his words, when suddenly, the bones being brought together, by the cooperation of the divine power the broken shin was made solid again, and rising up sound he stood on both feet, the distress being over as in a dream. Very many ran together from every side to this miracle, and many also came from the palace to this spectacle. To prove, therefore, the fact of the divine working, they had the young man unshod, and in the place of the injury, in stead of a scar, they beheld, not without wonder, a certain mark like a red thread drawn about the shin. They therefore reported the truth of the matter at once to their lord the king, and led the man himself as far as the royal doors for a witness. But because of the press of those crowding in, he was not admitted into their midst.

XII.

[6] Meanwhile, as the merits of the Confessor who was to be glorified grew bright, another marvelous thing was done, namely in the presence of all a blind woman is cured in the same place. who were present in that very place where the venerable body lay. A blind woman, brought from the neighboring territory of Liège, stood at the veneration with devout supplication, who, lamenting that she had already for a long time undergone an unbroken night of blindness, is said, the darkness being shut out, to have merited the light. She, taking the cross which was there, no one giving it to her, began reverently to kiss it, and so to proclaim to all the power of the Confessor of the Lord that had been wrought in her.

XIII.

[7] When both these famous deeds were being noised abroad in the palace, the shrine cannot be moved from its place by the chamberlains: and the king, understanding that there was something of divine working in the matter, not without cause feared lest a divine vengeance should suddenly come upon him, he began to be troubled in mind, and having taken counsel he ordered the Saint's body to be carried back to the sanctuary, the monks refusing to do it. After this certain of the chamberlains burst into the crowds with kindled tempers, and rushed upon the sacred body as though they would carry out their purpose by force. When therefore they laid hold on every side to lift up that shrine of the Saint, it was felt to be fastened down by God with so great a weight that from that place it could not be raised, like an immovable rock. Wondering at which as a thing divine, they returned frustrated of their purpose, and reported it to their lords the princes not without wonder…

XVI.

[8] Therefore amid so great and so continual a press, which came about unavoidably out of love of the most holy Confessor of God, benefits granted to the monks, in which some, climbing over others, were constantly driven on by others, no one is said to have been hurt, no one troubled or to have suffered, save by a slight anxiety of thirst; which nevertheless, gathered by the increase of excessive heat, was straightway relieved by a most welcome breath of air… After these things, as evening closed the day, we carried out the nightly watches, not without a wondrous help of the divinity.

XVII.

[9] At that very hour two blind men had prostrated themselves for the sake of a remedy before the Saint's body, and a blind man receives his sight: beside whom we sat down to do what was fitting to the occasion and the time. It happened therefore that from the offering of those making their gifts there fell from the shrine a coin before the faces of those who seemed to be without sight. One of them, taking it up while we looked on, began to examine it rather closely, as though to see of what mint it was; and yet he at once handed the same to one of the bystanders. Being asked whether it had ever before been possible for him to see anything, he answered that he had endured blindness now for a long time, but that then for the first time he perceived something, the light having been restored to him by God.

XVIII.

[10] On that same night, which was for us most solemn in vigils, a dove is seen to come forth from the shrine, and flies about the place. the magnificence of the Confessor who was to be glorified was there shown to certain persons. There seemed to come forth a white dove from the shrine, which, flying about and ranging over that place of the watches, after the likeness of that one * which had come forth from Noah's ark in the flood, soothed the minds of the mourners by portending something divine; and as that one, by the olive, betokened peace restored to the earth, so this one betokened the anger of God turned into mercy: and when it had circled through that whole space, it was seen to fly back to the same coffer from which it had come forth. Those who had merited to behold this, not without solemn appeal to the divine majesty and to the common faith, made known when day came to certain of our men the fact of so great a prodigy.

XIX.

[11] A certain jesting singer had gone that same night with his comrade to sleep at his lodging: the Saint appears to a jesting singer: who, being at once roused from sleep, said: Prithee, rise, it is better for us to go thither; this is no empty thing, there is no lingering here, believe me. It is good to keep those venerable watches. And when the other, refusing, charged him with an erring vision: I am not deceived, said he, by a mocking dream; but I call God to witness that I saw one of venerable habit, as though taking me by the hand, drawing me thither. Having said this, with hurried course he betook himself among the watchers, and, not knowing what he should sing, began by chance to run through many things about the Saint in song. And relating our fortunes in order, he in a manner consoled the sorrowful with his lay, the choirs * singing along. But the king, listening from above through a window, gave anxious heed to the man recounting things to be feared concerning himself; and he, on account of what had happened, clothed in wool and going barefoot, passed the whole night through in fear and entreaties. The next morning, as he relates in chapters XX and XXI, the Saint's body was by common counsel honorably carried back into the church consecrated to the Virgin Mother and to St. Lambert, and Mass having been celebrated there, the abbot with his own men made for the palace.

XXII.

[12] It was the year 1071 from the Incarnation of the Lord, and the sixth from the severance of the church of Malmedy and that of Stavelot; when on the seventh of the Ides of May it pleased the divine grace that it be restored, [the shrine is again marvelously lifted with a sound, such as is heard at the same time in the crypt of St. Lambert,] and at the hour at which the sun inclines toward midday the heavens distilled upon us a longed-for mercy. While we tarried at Liège in the house of St. Lambert, there came again a sound as of a violent wind coming on, which, filling human ears, filled the church likewise, whither many had come together from divers parts. There being made, therefore, no small shaking where the most sacred bones of the Saint were resting, the shrine was seen openly to move, and to be lifted as it were one cubit into the air. No less a sound than the one above was made below in the crypt at the same moment, where the most sacred body of the precious martyr Lambert rests.

[13] There at that hour Lietbertus, [f] bishop of Cambrai, was intent upon the psalmody with his clerics, where he appears with our Saint: who, somewhat stricken with fear at what had happened, while the others fled, as a man full of God and of loftier understanding, perceiving something divine, remained behind, desiring to know what should be the issue of the matter that had sounded forth so prodigiously. For, as he himself testified, a thick mist at first rendered that place darkened, and when it at once disappeared, a light that followed shone out brighter than the sun. In the midst of that brightness the bishop, being made as it were in an ecstasy of mind, beholds that two had appeared, gleaming with wondrous brightness, namely Remaclus and Lambert, most holy bishops alike, whom he heard conversing together with a certain secret murmur about the things that had happened…

XXIV.

[14] Meanwhile there was carried before the glorified body of our Patron something like a monster, a woman paralytic and drawn together having indeed the shape of a creature, but not of a human being, in a pitiable body. For she was a woman from the parish [g] of Paris, brought into this province of ours to the merits of the Saints not without a nod of God, whom the disease of palsy had constricted after the fashion of a ball, with a horrifying torment of the body. It was thus to see, this that we have called like a monster for the proclaiming of the omnipotence of the Savior, namely both her ankles clinging backward to her loins, the nails of both hands bent back into the palm, and the sinews drawn together, only the skin drawn over, the bones having stiffened dry.

[15] When in such a state she had been set down before the sanctuary, the withered limbs began by divine power to revive, she is healed, while a thronging people looks on; and little by little her countenance and the condition of her body seemed to be brought back to their former strength. And first, with hands outstretched, she handled her trembling limbs rather carefully: and by degrees she strove to stretch herself out, only one shin remaining feeble, the contractions of the other joints being loosed. They flow in from every quarter, there are present the known and the unknown, citizen alike and pilgrim: But that ample temple does not hold those who come. The open porticoes and the buildings of the cloisters are filled with those proclaiming with one voice to the heavens the mighty works of Christ. Given the faith of those then present there, what most of all could have been added to the praise of the Creator? Every creature was seen to praise together Christ the Lord in his Confessor, as may be observed from the addition of what follows.

XXV.

[16] After the glorification, then, of so great a Confessor, the greatest bell began to give a sudden sound, the greatest bell rings of its own accord: with no one setting it in motion. After this, when the others that had been rung together on account of this miracle were let go, that one, persevering as it had begun, was always heard on account of the solemnity of God's miracles; because, as is thought, out of God's providence, wishing to make known to all that God works together with his Saint in the increases of mighty deeds, it bore witness by such tokens as it could. But when certain persons suspected that perhaps, as is the way of human wit, this was being done secretly by someone's contrivance, one who went up the tower and came out * found nothing that might convict a counterfeit of this sort.

[17] the blind, the lame, the withered are suddenly cured, The report therefore of one who recovered health being spread abroad, there presently flowed together a pitiable multitude of the blind, the lame, the withered; of whom many, from various kingdoms, it was openly to be seen restored to their former health in the presence of those there, quicker than the word, by the intervening merits of our most glorious Patron. What man could distinguish one by one the kinds of healings in the various sick persons, which were there displayed from heaven by divine remedies? For as a strong physician, skilled in every sickness, offers to the weak a draught or an antidote as he knows will profit each, so the divine grace poured into each one of those who came the heavenly medicine that pleased it. Those who had been carried on other men's hands returned to their own homes on their own steps. Who could there hold himself back from the praises of God? The church, as we have said, was everywhere full of the voices of those crying thanks to God and rejoicing together.

XXVI.

[18] As therefore this Confessor of God wrought magnificently above, a man drawn together is set upright, so it was manifest that the martyr of Christ wrought below. For at the same hour at which the aforesaid bishop was present there, there was present also a certain man with all his joints drawn together, asking to receive alms from him. But having heard of a working of this kind outside, he begged to be helped, that he might not be hindered from getting there, the crowds pressing upon him. But the bishop: Do not, said he, distrust that you will get there; the Lord is able to bestow the same mercy on you here through the same merits of the Saints: which words the efficacy of the power at once followed; for that pilgrim, being restored, firmed with steps his old footprints. Thereupon certain of the chamberlains hastened to the king's palace; they burst in one after another. Each later one therefore announced it as something new which another before him had said again and again. Lord king, they say, hear and understand what that Saint can do, what he now works magnificently: truly we bear witness that today we have seen marvels which God himself has wrought through the merits of his Confessor.

[19] likewise another, feebler than the rest, And when the archbishop [h] still did not give credence to their words, he had the whole matter tried out more carefully by deeds in this way. Two of the chamberlains ran off at once and seized a man whom they found lying in the portico, feebler than the rest, not unlike the one whom we described at the beginning of the mighty works. Him they carried and cast before the Saint's presence on the pavement like a bundle, one wholly unable to move himself from one side to the other. You might then have seen by divine power the limbs of the broken man knit together, the sinews drawn tight, the bones joined, the inward parts filled out, each limb strengthened in soundness. And he, little by little raising himself up, laid hold of the horn of the altar and stood upon his feet, and so appeared comely in face, and in bearing in a manner another than he had seemed to be. These things we write only as seen, which thousands of the people from divers nations likewise saw.

XXVII.

[20] These things were announced to the king and the archbishop as being so, and a paralytic: on account of which their minds hung in doubt. Meanwhile there stood forth in the midst a certain man, whose name has escaped us, one of the courtiers , and showing his staff as a witness: Behold, said he, this token of the power I received from one who was a paralytic, whom I saw healed by God before me, and leap up on both his feet. But who can be so averse to the truth, so out of his mind, as to deny all these things which we have seen, nay which we believe are administered not without the nod and power of God? It is not mine, O king, to deceive you; if I lie in anything in this, take my head from me. Terrified at last by these prodigies and by Bl. Lietbertus's declaration, the king admonishes St. Anno to yield the monastery of Malmedy: and he agreeing and yielding, they proceed into the church, where the king by public satisfaction restores to the Saint what is his.

XXIX.

[21] At the same hour, as we have learned, at which justice was done to the Saint by the king, another man drawn together, his walking, a certain man drawn together stands sound, with his gait made whole. Straightway therefore praises and thanks are given by all to God most high, and the clergy of the city likewise chant together most dutifully the Te Deum laudamus. What miracles, or how great, were done after these, it is impossible for anyone to touch upon in writing; some of which, because of the concourse and the din of the tumultuous people, could not come to our knowledge; yet those which we saw, or learned by faithful report to have been seen by others, we have thought it wrong to pass over in silence…

XXXI.

[22] A certain matron of that same city had for a long time been deprived of the light of her eyes, her sight; two of her household who, when she came to the venerable body according to her vow to pray for herself, at once from the presence of the divine glorification, the murkiness of her darkness being wiped away, a most welcome light shone upon her eyes; and she, for a gift of this kind obtained from God, handed over two of her household to the Saint.

XXXII.

[23] Likewise a certain woman had been brought to this solemn miracle, blind women obtain their request: to whom nature had denied the light of her eyes from her mother's womb, as she herself confessed. She, praying faithfully with the rest, uttered such words from her inmost heart, and not in vain: Holy one of God, kindly and ready to be heard, who work here so many and so wondrous things after the manner of God, You who grant to others more swiftly whatever you are asked, grant me to behold the day, which I do not know, and drive away the night which, foul, has long possessed me in my misery from my birth. As soon as she raised her head with her prayer, her eyes were at once opened, with a flowing of blood; For the power, shining, brought a radiance into the foul shadows, and soon the friendly day lights up the empty orbs. And she, seeing the unaccustomed light, most joyfully praised the Physician, as was right, and as a witness of this miracle brought forth into the sight of the people the blood trickling from her eyes.

XXXIII.

[24] Upon a certain wretched man a scrofulous swelling [i] had grown on his head, which, swelling up, had taken over his ear together with his face, a man with scrofula which plague seemed no less troublesome to the wretched man than it was most foul to all in the sight. When he stood with the rest before the sanctuary, suddenly all that diseased swelling disappeared. For, as those who had seen him before looked on, not without wonder the slackened skin was seen to have settled evenly into its own place, nor did anything of that disease remain except a scar upon the head.

XXXIV.

[25] A woman laid down there her seven-year-old daughter, who was a paralytic, and a paralytic girl are healed: whose faith straightway obtained health for her daughter. Those therefore who saw the girl healed by God's power lifted her up and offered her upon their hands above the people, and magnified the merit of the Confessor of Christ, the miracle bearing witness. But since we did not know what was the efficacy of this mighty work, the mother, standing near, cried out with tears in her great joy: This girl, said she, whom I see, came forth from my womb, for whom a little while ago I had expectation of nothing but her funeral, since being dead in every part she was throbbing only with the faintest breath. Then indeed so great a cry of wonder arose from both sexes that the voice, continued with tears, seemed unable to be brought to an end: for all exulted in the praise of God with a voice without words, with so great a sound as any ears that could take it in [k] could scarcely endure.

[26] the earth after three months of drought is watered with abundant rains. It seemed, moreover, to everyone coming in from outside that that whole church had been filled with the glory and majesty of the Lord, where those within took delight as from the presence of God with an unspeakable sweetness, so that truly it might there be said, as it was said not without cause: The Lord is in this place. On that very day, therefore, the earth too rejoiced in a manner to feel this celebration of the divine works no less than heaven did. For she who through three completed months had not been wet with waters, the herbs with their sprouting almost withering away, on that same day nevertheless received all her greenness back by the divine working, with rains abundantly poured out.

XXXV.

[27] When now the evening sun was sinking toward its setting, and the people, still thronging, were acclaiming in praises of the confessor of Christ, twisted feet are restored. there was done another marvelous work of the divine operation, for the proclaiming of the merit of that same holy Protector. To that health-bearing veneration a certain cleric was carried by his father, who from his mother's womb had suffered feet twisted with crosswise soles. Nor was there delay; he was visited by the same Physician in the midst of the bystanders, who offered to each, as he knew to be fitting, a remedy of this kind. He at once declared that he had felt health, but a thing of this kind did not afford clear credit to those looking on, because his shoes still clung to his feet with the former likeness. But there were present chamberlains from the court *

and very many nobles: they, when the boy's feet had been unshod, wondering at the power of God and extolling the merit of Christ's Confessor in him, magnified it.

XXXVI

[28] That day is closed, keeping its praises through the ages,

rest passed in the night, the spectacles return in the morning. The lord abbot therefore sought counsel from his own men about carrying back the Saint's glorified body to its own place, and sound counsel was given, that the return be by no means put off, lest afterward what had turned out according to our vow should become any hindrance to us. Therefore with a most honorable procession of the clerics of St. Lambert, the fellow-worker, as we truly confess, in those mighty works, and with equal devotion, we departed exulting from that city: and there was one voice of all as they acclaimed in praises of Christ's Confessor.

Hail, holy * Bishop, our renowned Patron, O most faithful hope to your own, help us by your grace, You, light and glory of Gaul, protect the clergy together with the people, You whose power we know to be very great, heal the languors of our sins: That you, brought hither, shone forth with very many miracles, that you return hence with glory, the whole country rejoices together: From the assembly of this court thanks are rendered to you, which court is wholly and magnificently celebrated from your name.

XXXVII.

[29] Nor does that seem less worthy than these to be recorded which, after the likeness of those children the boys likewise sing his praises, proclaiming the Lord's Hosanna to the Redeemer, is believed to have been done also in praise of this Saint, yet not apart from the good pleasure of the divine grace. And so on the return, the river being crossed, when we had come on this side of the Meuse into level places, all that people of citizens and strangers obtained from the lord abbot that a halt be made there for the hearing of Mass. Meanwhile, a pause being made while preparation was going forward for celebrating the divine Office, the schools of boys from the whole city came together as though to do service to that venerable Father. They, climbing the summits of the nearest hill, raised voices as of angels through the clouds. For, divided from one another into as it were three ranks by choirs, they sang praise to God for the triumph of their Confessor and for the marvels of Christ…

[30] Not without reason, therefore, is it believed that it must be judged that this was done which no profession of any teacher, with no one urging it; and the foundations of a new church are laid: nor human prompting had urged; but that the help of the holy Trinity, faithfully invoked, had appointed these things, as also others, to be done. For as what the Psalmist had before sung as to come we also believe to have been fulfilled in Christ, so surely in this Saint also praise out of the mouth of infants was made manifest and perfected by the Lord because of his enemies. And so, the aforesaid chants being finished, they came down to perform with us the celebration of the divine mysteries, all which were completed with the votive offerings of the faithful. And on that same day the heirs of that same plot of ground handed over to the Saint the place in which he had rested when the halt was made; and while the solemn devotion of the people devoutly persevered in his honor, the foundations of a church [l] were straightway laid by the neighbors, which afterward, being brought to completion, grew into a work of divine service.

XXXVIII.

[31] Departing thence we hastened joyful to our own home; that very evening we brought our Protector and Triumpher to Malmedy, a glad return to Stavelot, Malmedy being recovered. which place, recovered with a noble triumph, he himself by himself reclaimed as its lawful Father. This place, I say, he has now reclaimed for ever, which at the beginning, when the brambles and all filth had been cleared away, he first inhabited, and made over the dwelling chosen for himself to divine worship; and having been handed over to him by king Sigebert he held it, ruling it most becomingly, and left it to be ruled in his stead by his successors thenceforth. Therefore, both monks and laymen having been lawfully recalled under the authority of the abbot in his name, we returned to Stavelot, having obtained the security we had desired. In such fashion, then, after innumerable miracles of the divine power, the victorious bones of our divine Patron were laid back in their own place. Wherefore let us rejoice that we have obtained the patronage of so great a Confessor, who, when human help was lacking to us, obtained for us by his merits divine aid… And we, desiring to make an end in these matters, determine that we must desist a little from this work, so that, if we set our mind on writing the other things which after these shone forth magnificently among us through him, [m] we may in the meantime by rest repair our strength for writing.

Lietbertus presided over the church of Cambrai and Arras from the year 1051 until 1076. He is venerated on 23 June, on which day Henschen treated of him in volume IV of the said month, from page 585. g. Parochia, barbarously for parœcia. By that word the author signifies a diocese, as Notger does above in the Preliminary Commentary, num. 46 and 48. On parochia and diœcesis Du Cange may be consulted in his

Glossary. h. He designates St. Anno, at that time archbishop of Cologne. He will be treated of on 4 December with the Roman Martyrology. i. Gorraeus in his Medical Definitions at the word Χοιρὰς has this about scrofula: It is a hard tumor of the glands which are in the neck, the armpits, and the groin; and he adds that scrofulous swellings in the neck differ in place, because some arise on the front, some on the one side, some on both sides of the neck, etc. k. That is, I think, unencumbered: for the sense implies that the shouting was so great as to deafen the ears of anyone not deaf. Du Cange in his Glossary explains capabilis passively out of Bede's book on Orthography: Capax, one who takes in easily; CAPABILIS, one who is easily taken in. l. There still stands today, says Chapeauville in his Annotation, a parish church near the gate and bridge of Bitter Heart, which from that miracle is called the church of St. Remaclus, not far from the hills from which the scholars are here written to have sung the praises of St. Remaclus. m. What these are, and whether the author wrote more, is wholly hidden from me. Further, lest the reader should miss anything of what we have concerning the Saint, it has seemed good to subjoin the following oration, partly panegyrical and partly hortatory, and hitherto, as I think, unpublished.

* i.e., an assembly

add, quæ*

choris read: ædituus

* i.e., courtiers

read: nec*

i.e., exaula*

i.e., sancte*

HOMILY

of an uncertain author, which our Gamans copied from an ancient codex at Bamberg in the year 1654. BHL Number: 7118 a By an uncertain author. The author, having commended the Saint's cult, The venerable birthday of Blessed Remaglus, Confessor of our Lord, to be honored with every observance, we all Christians ought to receive with every devotion of honor, but most of all those who dwell in the kingdom of the Franks; since whatever of veneration we shall have offered for his birthday, we offer to God: for he himself said: He who receives you receives me; and, what you have done to one of the least of mine, you have done to me. This Saint of God, finally, bore the place of Christ in his Church, since Christ willed to be the shepherd of the Church, saying: I am the good Shepherd. Whosoever, set over the Church, has presided by word and work [and] example, has been a worthy disciple of the Lord; of whom he himself said: But he who shall do the commandment of God and shall teach it, he shall be called great in the kingdom of heaven.

[2] He, finally, having been made in all things an imitator of Christ, both did and taught he extols his various the things which God almighty commanded to be kept. He, first, from his early years, nobly born in Aquitaine, gave promise of a good disposition; since from the very cradle, dedicated to God, he strove to live innocently: and by the Lord's leading he attained to the summit of perfection. For after the renunciation which he made in Baptism after the manner of Christians, his blessed mother too, like Anna with Samuel, offered to God her beloved Son to be trained under the discipline of the holy bishop Eligius. [b] And when he walked without stumbling through all the precepts of the Gospel rule, he mounted to the peak of the Christian religion, so that he became the leader of the worshipers of Christ and their standard-bearer going before: since to all who saw him and spoke with him he offered an example of the everlasting way: for there shone in him a firm faith, and a sure hope, and an overflowing charity.

[3] By working and teaching such things, then, and other seeds of the virtues, he mounted the highest degrees of perfection, and his manifold so that he became father and archimandrite of monks: and he, after the example of our Lord, first strove to bring all the counsels of salvation to effect in deed, and afterward to make them plain to others in word: for he is reckoned by the name of a good shepherd who by word and work shows to those following the way that lies before them. For what and how great a worshiper of God he showed himself there was afterward made plain both in himself and in his disciples, since God almighty does not cease to do many notable things daily both through him and through his foster-children. If therefore there are in the Church young men who wish to hasten to the eternal joys, let them strive to match the times of this holy Man's youth. That is, let them imitate his obedience, by which he flourished before his election, and dwelt among the Brethren without complaint: crowned with humility, honey-sweet in affability, adorned with the ways of patience, vigorous in obedience, earnest in watchfulness, kindled with zeal for prayers, fervent in charity, praiseworthy in frugality, outstanding in hospitality, and adorned in all the virtues, so that he was deservedly called a disciple of Christ.

[4] For these and virtues of this kind he was made an excellent father of monks. his virtues both in the governing of monks, In whom examples of the virtues lie fully and abundantly open to abbots for imitation: since after the example of our Lord Jesus Christ, who came not to be ministered unto but to minister, he served all, even the least, that he might become in the other life a most just sharer with all the Saints; humbling himself in this world, that he might be exalted upon the heavenly throne. He fed the hungry, clothed the naked, visited the sick, buried the dead, bestowed what was needful upon guests, and to all the needy, as he was able, ministered helps. To all also who drew near to him he imparted counsels of salvation. These are works of God worthy of admiration, and to be imitated by all who are set over churches; for which that same Man purchased everlasting rewards. While the blessed Abbot was doing these and like works, his name spread far and wide; so that it resounded not only in Aquitaine but even in the ears of the glorious king Sigebert in France. For which reasons also, being summoned by him and kept long in familiar company, though unwilling and resisting, he was raised to the mitre of the episcopate.

[6] For because he was a burning and shining lamp, he was set upon the candlestick of the Church, that he might shine for all in the house of the Lord. But as far as he could struggle against it, he longed to lie hidden from this world, to be known to God alone. and in his bishopric, which he lays down Further, of how illustrious merit and religion he showed himself in that same bishopric lies open to all clearer than the light; for through him not only by himself but also through the intercessions of his disciples, who are known to have been trained by him, Christians receive many and countless miracles. Nor only from those whom from his native soil he brought with him to govern the church, but also from those whom in this land from their early years he nourished as spiritual sons with the milk of the word of God and with solid food. Namely Christ's martyr Lantbertus [c] and others resting throughout this diocese and flashing with miracles. Therefore, finally, God almighty brought this Holy and admirable man from his native soil after the likeness of Abraham, so that, as the latter begot sons dear to God, so this man might none the less beget by the word of the Gospel sons most dear and acceptable to God — he who could say with the Apostle: Through the Gospel I begot you, and, My little children, of whom I travail again, until Christ be formed in you. And that it might be plain to all that not out of desire, nor for any luxury of the world, but by divine election he had changed his former place; after countless labors of his life, in which he contended in the diocese entrusted to him, like a most excellent president of the games *, until he saw that very many workmen were present in the Lord's harvest for the cutting down and reaping of that same harvest: then at last he took to himself in his see a worthy fellow-soldier, Theodoard, who was slain while announcing peace and quieting a tumult.

[6] out of love of the solitary life. And he himself, after the example of blessed John the Forerunner of Christ, turned to a solitary and remote life; being made certain that [he] could there cleave to God more attentively, where he need not endure the tumults of the people. So that, as the most gentle Moses, who preferred to enjoy the Lord's discourse in the solitude rather than to be softened and unnerved by the riches of the Egyptians, so he too chose rather to use the austerity of solitude with God's discourse than to be softened from the purpose of his strictness among countless estates of possessions and troops of attendants. Therefore, leaving all things, he returned to the place of his beloved solitude. For already he had built there two excellent monasteries, dwellings for the sheep of Christ; he had found by experience that he could there more happily attend to his holy purpose, and more ardently cleave to spiritual contemplation. He was not a deserter of the spiritual battle, nor of the leadership of his sheep, but as a good warrior, where he saw that fewer fighting soldiers were present, thither he betook himself to fight with the bravest, though few, yet chosen combatants; taking his example from blessed David, who, when he saw that the multitude of the people could not overcome Goliath, gave himself to the contest for his brothers and for his whole nation: and when he had been covered with Saul's armor, he perceived that one thus burdened could not conquer, and casting away the burdensome [d] weapons he went forward unencumbered and conquered. So too this illustrious Confessor of Christ went forward to a barren place, where the Lord and the Saints had already conquered that same enemy: and there he prayed and contended so long for his sheep, until he came forth victor with many, having received the prize of the heavenly calling.

[7] An exhortation to the Gauls that they keep the Saint's Now therefore all you peoples of the Gauls, to whom this most Blessed man deigned to come, and to illumine and bless your province with his holiness, honor his birthday with a devout mind; so that it may please him to defend you and yours in this world and in that to come by the intercession of his prayers. You also, bishops, who preside in his place and have succeeded him in his chair, diligently follow him by the way by which he went, that we may deserve to have fellowship with him: love what he loved, practice what he taught, and call upon *

him daily for your support. For he with his companions intercedes both for you and for the people committed to you more attentively than others do. Frequent also the place of his burial, and cherish his disciples with a fatherly protection, so that by your temporal service you may obtain in exchange his help in the other life: according to the Lord's counsel: Make to yourselves friends of the mammon of iniquity, that they may receive you into the everlasting tabernacles. You sheep also dwelling in his diocese, honor him as your Patron and Protector with devout piety in all services, and do not forget him; because for our salvation he was brought hither by the Lord, and while living he labored for your people. But now, loosed from the flesh, glorified in spirit, near to God, he does not cease to pray for you and yours. What need is there to turn aside elsewhere, or to seek in another quarter the way which leads to life? Behold, he himself with the Apostle thunders to us daily: Be imitators of me, as I also am of Christ. He himself turned aside neither to the right nor to the left, but followed the way of the Lord and of the Apostles. Whence also holy Lantbertus, trained by his saving admonitions, earned to be a worthy martyr of Christ. Blessed Trudo also, likewise imbued with his teachings, was made a glorious confessor of Christ and an inheritor by despising things transitory.

[8] For of him that saying can be truly taken: The Lord led the just man by straight ways and showed him the kingdom of God. birthday, For that narrow way too was shown to him, along which few walk. Also for your salvation he was sent hither by God, that by word and example he might open to you the way of life, since he was filled with knowledge, that is, with the Holy Spirit. He was honored in his labors, because with God and the angels he has been requited with beatitude in the heavenly places. In his earthly labors also, which he performed for the remembrance of God, he was honored: because his holy disciples, having received the word of life and made it fruitful, flash with miracles. In the dwellings also which he built for Christ's sheepfold, praises are chanted to God day and night, and those who dwell in them rejoice to follow him with all their striving. His labors are completed, because he now receives a worthy reward for the works he wrought. In the deceit of those who beset him God was present to him, since he snatched him from temptations, and showed him honorable in his own sight: he gave him also a strong contest, that he might conquer the devil, and might know that the wisdom of God, our Lord Jesus Christ, the power of God and the Wisdom of God, is more almighty.

[9] He himself was made a great priest of God, because he was acceptable to God, let them invoke him, let them emulate and often turned away the onslaught of his wrath from the people of God. Which now also he will do more excellently, if at any time God, angered with us for our sins, shall send upon us famine, or the sword, or pestilence, by which the animadversion of his wrath is recognized. If therefore from the heart we shall have repented, and shall by no means have returned to the vomit of sin, then, with him himself entreating God for us, we shall obtain pardon, and shall escape the offense of God. For there was not found in his time a greater than he to keep the law of the most high God: he knew him in blessings, since whatever he blessed was blessed; and whatever he willed to sanctify was made holy. He preserved his mercy toward him; because he had mercy upon every man, and loved him as himself. This is the virtue of mercy, which discloses the just and the worshipers of God: it is that which appeases God and turns away his wrath; since he who has mercy on his neighbor, God will have mercy on him.

[10] his mercy But that man has not mercy who everywhere strives to oppress his inferior neighbor; who does not suffer an inferior to remain beside him on the border, while he joins boundaries, extends his limits, and wherever he prevails, wrongs him: he eats up his harvest, kills his cattle, strikes his household, until he has him emptied out, so that either he flees from the place or yields his estate to him. Against such the Lord thunders his prophecy terribly: Woe to you who join house to house and couple field to field even to the boundary of the place. Shall you alone dwell in the land, says the Lord? Woe to him who builds his house in justice *, oppresses his friend without cause, and does not render his wages to the hireling. But he is rich toward God who divides his goods with the poor; who commends his riches rather to heaven than to the world; who works to this end, that he may deserve to live for ever. Of whom the Apostle says: Charge the rich of this world not to be highminded, nor to hope in the uncertainty of riches, but in God.

[11] and other notable things Let the rich hear this and hasten to be rich in God and to lay up treasure in heaven, so that when they depart from this life they may find riches which know no end and no loathing. But those who are poor, let them hear the Lord saying: Come to me, you who labor and are burdened, and I will refresh you. Take my yoke upon you, and learn of me, for I am meek and humble of heart. If from your soul you turn to the Lord your God, and with your poverty strive to live justly and patiently, so as not to murmur at your want, or at the pressures which in this world you endure; you shall also receive * great things for small, eternal things for brief, as the Lord said: Blessed are the poor in spirit, for theirs is the kingdom of heaven. He said poor in spirit; that you who lack temporal goods may contend to be poor in spirit, that is, humble in spirit.

[12] examples of the virtues. If there are young men in this world, let them not trust in their youth, because adolescence and pleasure are vain things: and he also says to the old: If a man live many years, and in all of them be glad , he ought to remember the dark time and the many days; and when they shall come, the things past shall be convicted of vanity: that is, when the end shall have come, then he will begin to live well in the eternal , or most wretchedly with the devil in hell. Guarding against which, this elect one of God, at whose tomb we stand, not only strove to render himself a stranger to earthly pleasures, but also twice [e] cast from himself the honors offered him, for the sake of divine religion, that he might become absolutely a poor man of Christ: lest amid those very honors there should creep in the pomps of the world, which would unexpectedly plunge him under. Behold, because he spurned earthly honors, he now rejoices with God and the angels in that heavenly beatitude, and even in the present world he flashes with miracles; which many attest even to this day. [f]