Maximinus
Acta Sanctorum, May 29
Source text: Public Domain. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://actasanctorum.org/may/day-29/maximinus.html
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ON SAINT MAXIMINUS

BISHOP OF TRIER.

A.D. CCCXLIX.

PRELIMINARY COMMENTARY

Maximinus, Bishop of Trier on the Moselle (S.)

BY THE AUTHOR G. H.

There stands near the city of Trier
a monastery illustrious for antiquity and power,
which is said to have been built by
the Emperor Constantine the Great,
and to the honor of S.
John the Evangelist by S. Agritius
the Bishop consecrated, as more widely
at his Life, and the day XIII
of January we set forth. That monastery afterward under
the name of S. Maximinus remained most celebrated, on account of the sacred
body of this man there laid up, and famous for miracles divinely
wrought. To the said Agritius succeeded in the Bishopric
of Trier S. Maximinus himself, elected about the year
CCCXXXII: and in that dignity he lived under the Empire of the said
Constantine the Great, [The time of his See.] and of his sons, first Constantine,
then he being slain of Constans; dead about the year
CCCXLIX, as will appear from the things below to be observed at the Acts. S. Jerome
in the Chronicle, at the year VI of the Empire of Constans,
of Christ CCCXLIII, these things writes: Maximinus the Bishop of
Trier is held famous: by whom Athanasius
the Bishop of Alexandria, when by Constantius he was sought
for punishment, was honorably received. We illustrated
the Acts of S. Athanasius at the second day of this month
of May: in whose works of this S. Maximinus mention is had.
And first in his Apology to the Emperor Constantius
(under whom from the death of Constantine the Great he had been
with the rest of Egypt Alexandria) when he treated of matters
done by himself before Constans, these things he subjoins: Never
without companions or witnesses did I see thy brother, but
always with the Bishop of that place where I was for
a colloquy I entered and withdrew … Witnesses of this matter
are Fortunianus Bishop of Aquileia … and who
are deceased, [S. Athanasius received by S. Maximinus:] Maximinus of Trier and Protasius
of Milan, Prelates … Thus there.

[2] Of the same S. Maximinus also and his writings
seems to treat Athanasius in disputation I against the Arians, in which
when he had argued their perfidy, he adds these things: [and this one in turn praised by him.] If therefore
those writings proceeded from the orthodox, such as
are those of that great one and Confessor Hosius, of Maximinus
of Gaul or of his successor, or of Philogonius and Eustathius
Bishops of the East, or of Julius and Liberius
Roman Pontiffs … there is nothing which in these
writings thou wouldst suspect: for sincere and simple are the dispositions
of Apostolic men. Thus there. The successor
of S. Maximinus was S. Paulinus, who in the year CCCLIII, because
he was unwilling in the Synod of Arles to subscribe to the condemnation of S.
Athanasius, was sent into exile, and in it died on XXXI
August, on which he is venerated. It is doubtful, whether in the second Apology
against the Arians or (as we have shown it should be called)
in the Sylloge, this S. Maximinus is referred to. For there
in the epistle of the Synod of Sardica, held in the year CCCXLVII,
are numbered those who were present, or who by their suffrages
approved the decrees of the Synod; namely, Hosius from Spain,
Julius of Rome through Legates … of Gaul Maximianus,
Verissimus, Victor, and others, and in Greek also
Μαξιμιανὸς is written; while elsewhere is read Μαξιμῖνος:
But if once we admit a slip crept into the name;
we cannot disapprove Baronius, who a place of the same S. Athanasius
in the Apology, naming the legates of Maxentius to Constantius
Servatius and Maximus, wished to be corrected,
and read Maximinus. This correction indeed very
reasonable we believe to be: since it is probable, that two of chief
name and of the same nation Bishops were chosen for such
a legation by Magnentius: this therefore I would have noted
at the Acts both of S. Athanasius num. 221, and of S. Servatius
num. 5.

[3] The Life by older writers, neither elegantly, nor prudently enough
(as it seemed) written, more elegantly and gravely
wrote a certain Lupus, in the year DCCCXXXIX, as he himself near
the end testifies, at the request of Waldo the Abbot, who departed
in the year DCCCLXVIII, if we can trust the Catalogue of the Abbots, by
Bucelin edited. That Life is extant in Laurence Surius, [The Life adorned by Lupus in the 9th century.]
and we have it copied from illustrious Ms. codices of Trier
of S. Maximinus and S. Martin, and from the Mss. Utrecht
of S. Salvator and Hautmont in Hainaut.
The same from the Mss. Prague, Île-Caesar, and others was offered
to us, if we needed. There is in the church of S. Paulinus,
between the monastery of S. Maximinus and the city of Trier,
behind the altar laid up S. Lupus the Archbishop,
but where he administered the Pontificate is by no means known:
so the booklet of the relics of that church. But the Author of the Miracles,
of which below, professes that he was bidden to write those things,
which were done after the book about the life
of S. Maximinus put out by Lupus the Bishop. Certainly greater than an Abbot it behooved him to be,
who thus begins, Lupus to Waldo his friend greeting.
That friends should vie in honorable offices and wish mutually
to forestall one another with sincere obsequies, among the chief affairs of human
life is not undeservedly reckoned …
The consideration of this so great matter persuaded me to thee, Waldo most dear,
to comply; and what already from the beginning
of our acquaintance thou greatly didst demand, that I should not deny thee
it brought about; namely that the Life of B. Maximinus
with my style, and what matters down to us by whatsoever
letters had run, in a more accurate discourse, suiting
the dignity, I should restore … But in this work that much constrains me, that many things,
which that man while he yet lived did (as is manifest)
being suppressed in silence, [the Bishop probably of Châlons,] scarcely a few monuments of his deeds
are extant, and in these very ones some things are found
like to fabulous things. I, in that time in which the Life was written,
find no one in the whole Empire a Bishop of this name,
except Lupus of Châlons, a Prelate of great authority,
who could to his Archbishop Ebbo, in the deposition
of Louis the Pious the Emperor, have been an accomplice; and he being restored,
have withdrawn himself from the storm, which involved him, betaking himself
to Trier; meanwhile while Ebbo in the year DCCCXXXV, in the council
held at Thionville is compelled to write his deposition,
where among the XLIII Bishops subscribing thou wilt not find
the name of that Lupus, surely absent. The Sammarthani
indeed among the Bishops of Châlons, from the Chartulary
of Ferrières for the year 835 name Alderius or Aldelmus;
but since their numbers often fail, here the more
suspect are they, because soon they allege the year of Charles the Bald 35,
in which Lupus subscribed the Privilege of Odo Bishop of Beauvais,
who on account of the Indiction VIII there adjoined,
and other things, only was to be written of Christ DCCCXLV, from the restoration
of the aforesaid Ebbo the year 5, and so from the return
of Lupus to his See also the fifth: that this of the labor bestowed
on S. Maximinus a reward soon to have received he might seem.
But how then at Trier Lupus died, it is a light matter if
it be unknown; it is enough to have found the cause, by which for some time
he was a familiar to Waldo the Abbot, before at his request
he should write the Life; and to have found the sad things, by which to the divine grace
he glories in the Prologue that he was made equal.

[4] [it was taken from an older one of the 8th century,] This Life therefore, collated with the Mss., we were about to give,
unless the very source, from which Lupus drew his own, had befallen us
at Paris in the Library of S. Victor, and in a certain very old
Codex under the note of number 899. The style in it is indeed
simple; but what to it Lupus superadded, are of scarcely any moment;
and what he omitted, are not such, that alone or
chiefly they ought to displease. For where the older Author
(who in the age of King Pippin to have lived and written seems,
since beyond it he refers nothing, and so by almost a whole century
older than Lupus he was) where, I say, the older Author chiefly
strikes against the history of the IV century, [which we give] confusing Constantine with
his son Constantius; and Maximinus, who under the empire
of the Younger Constantine ought to have feared nothing from the Arians,
nor from them could suffer anything, many tribulations
and straits to have suffered writes; Lupus, no more cautious, this very thing
more vehemently exaggerated, recounting how S. Maximinus
received S. Athanasius into hospitality, which was done while Constantine
the Great yet lived. Similarly what about the deposition of Euphrates
of Cologne he believed, the Acts of the Synod being corrupted, deceived
that older one, believed also Lupus; nor did he doubt
to relate all the same things about the Roman journey, and about the carrying back of the body
from Aquitania, which that one related; although they seem
rather like fabulous things, than those which he cut off from the miracles
later, even those of which the other presents himself a witness
eyewitness. Weighing such things, and considering that a more elegant
Life can sufficiently be found in Surius; the older
other one, as more useful to our scope, we have preferred; [with a book of miracles by Sigehard, a writer of the 10th century.]
leaving free to the reader the power of discerning, in what
degree of credibility he wishes to refer, whatsoever here he shall read.
We add likewise hitherto unedited, and as a book
second we subjoin, which about the later miracles
by command of Wiker the Abbot, in the year XXVII of Otto the first,
or in the year of Christ DCCCCLXII, wrote Sigehard,
a monk of San-Maximin, an Aquitanian man, as
Brower judges, in book 9 of the Trier Annals num. 41;
but as Scheckmann, in the booklet on the Relics of the monastery
of the same place speaks, A man of the highest elegance. Wiker
moreover the Abbot, by whose bidding and dictating to have written Sigehard
professes, and to the book, which Lupus had written, a second
to have added about miracles; is said to have held the Abbacy from
the year DCCCCLVII to DCCCCLXVI. Of both treatises,
of the life namely and of the miracles, some abridgment is had
in the Booklet on the Relics and indulgences of the monastery of S.
Maximinus, [Appendix on the Relics.] from which we subjoin an Appendix on the later
translation of the body, the double dedication of the church, and the Relics
preserved in it. The Author is John Scheckmann
of Trier, a monk of San-Maximin and Librarian, by whom
also, from the German of John Enen, in Latin was written and
augmented an Epitome or Marrow of the Trier deeds in the year
MDXVII, in which on folio LIV he mentions the prior treatise by him
edited.

[5] The feast of S. Maximinus is celebrated in the said monastery of his
near Trier, both on this XXIX of May, [The cult sacred on 29 May] on which the body
from Aquitania was brought back, and this is the principal one; and
on XII September, on which he is said in Aquitania to have died. Meanwhile
here and there at this XXIX of May his Birthday or Deposition
in the old Calendars is called. So the most ancient
apograph of the Hieronymian Martyrology, the Echternach one,
At Trier the Birthday of S. Maximinus the Bishop, and indeed
of the ancient ones, as is added in other apographs of the same
Martyrology. Bede, in the genuine Martyrology, these things has:
IV Kalends of June. At Trier of Maximinus the Bishop,
and Confessor. Florus adds, who a great advocate
to his people by great virtues declared himself. Rabanus
his own from Bede copied. Usuard and Ado from the Chronicle
of S. Jerome add, that by him honorably S. Athanasius
was received, and here and there the later ones follow with
the Roman Martyrology. But on the day before the Ides of September, [and 12 September.]
the deposition of S. Maximinus Bishop of Trier is celebrated
in the Mss. Trier of S. Maximinus and S. Martin.
But more clearly in various Mss. codices under the name of Usuard,
augmented, these are read: In Aquitania the birthday of S. Maximinus
Archbishop of Trier, who on the fourth
Kalends of June to Trier was translated. To which similar things
have Greven, and Molanus in the Supplement of Usuard,
Maurolycus, Galesinius, Canisius and others. What above from
Florus we brought, were excerpted from Gregory of Tours,
who in On the glory of the Confessors chapter 93 these things narrates.

[6] [Perjurers punished.] There is near the city of Trier, in the suburb, S.
Maximinus, great with the Lord, the advocate of that
people, at whose tomb often are seen miracles
glorious. For in the time of King Theodebert,
a certain Arboastes a Presbyter, with a certain Frank
was contending, the King being present. But while these things were being done,
the King the holy places, which under the streets of that city
are had, for the sake of prayer was visiting. But when
the King saw, that the prosecution of the Presbyter was crafty;
turning, to him he says: If true are, he says,
the things which thou prosecutest, this upon the tomb of Maximinus
the Antistes by an oath confirm. I dare, says
the Presbyter, these things, which thou commandest to fulfill: and immediately placing
his hand upon the holy sepulcher, he said:
By the virtue of this Saint may I be crushed, if anything false
I speak, of these things which by my prosecution against this
Frank I press. But the Barbarian raging, and as if
against the Saint of God furious, they went out of
the basilica. And when through the way together they went, suddenly
the Presbyter slipping down fell to the ground, and dead
was. The Barbarian praised thenceforth the virtue
of the Saint, whom before he had disparaged. So also the Archdeacon
of that city, when by Nicetius the Bishop for the crime
of adultery he was accused, by an oath himself at this Saint's
sepulcher to purify sought. And having entered the first
threshold of the crypt, he stopped as if stupefied: then
descending through the steps, to another door he came.
And when to the third he wished to approach, forthwith by a fever
seized, his step further to fix not daring,
the crime which was imputed, in the peril of death
placed, he confessed: beseeching the people, that for
him either the holy Antistes's or his Bishop's suffrages
they should demand. For immediately as he confessed his
guilt, both from the impulse of the fever he was snatched, and into
his Antistes's charity was received. Passed to the heavenly ones
S. Nicetius Bishop of Trier, under whom the affair was done,
about the year DLXIV, and is venerated on V December: nine
years before had died King Theodebert, of whom in the beginning was
mention made.

LIFE

By an Anonymous of San-Maximin, written in the VIII century.

From a very old Ms. of Paris of S. Victor.

Maximinus, Bishop of Trier on the Moselle (S.)

BHL Number: 5822

FROM THE MS.

CHAPTER I.

The matters done in his life, the bringing back of the body from Aquitania to Trier.

PROLOGUE

To God, in his Saints signs and prodigies
wonderfully working, by all the Christian
people unceasing
thanks are owed; especially in those days, in
which of some Saints the annual
day is celebrated. Wherefore concerning the virtues or miracles,
which the Lord through the Blessed deigned to
work Maximinus, to your Charity, dearest
Brethren, a few things to narrate we have decreed, that by the example
of his institute the more ardently you may attain his felicity
eternal.

[2] [In Aquitania born with 3 brothers and a Sister,] Therefore the holy and to God beloved Maximinus,
his origin drew from the province of Aquitania: but a brother
of his Maxentius by name, and another Maximus, the third
indeed Jovinus, and their holy sister Maxima, in
that very province of Poitiers were born. After
therefore he himself, whose today the festal day is kept by us,
namely Saint Maximinus, and Maxentius his brother,
and Jovinus, in the divine laws were well instructed;
Maxentius in the city of Poitiers was elected to the order
of the Pontificate. [At Trier made a Cleric,] Then Maximinus went [to Trier]
into Gaul, because he had heard the reputation [b] of B.
Agritius the Bishop; that there he might receive the burden of the Clericate,
in that already aforesaid place, which also was done.
Afterward [c] S. Quiriacus by a nocturnal vigil went to
an Angel of the Lord coming to him, announced
to him saying: Go and tell Maximinus; [there, as the Angel had foretold,] he shall be Pontiff
after the death of B. Agritius. Who going, as the Angel
had commanded him, announced to him. Which, when to the holy
Maximinus was known, he confessed himself to be unworthy of such an
honor. Finally the Angel announced
to the Lord's Agritius, that B. Maximinus to him a successor
should be made in the Bishopric. Then S. Agritius, the burdens of this
world relinquishing, departed from the world. Afterward all
with one mind the people seized him, and on the Chair
of his predecessor Agritius raised him, and to the Chair
of the most blessed man in the year [e] XXVII of Constantine God helping
he is set. [he is made Bishop in the year 332] At the same time [in which] B. Maximinus
to the Episcopal dignity was elected; [f] then
the Arian heresy through the whole world, and most of all within
Illyricum, began to rage and to sprout, and was persecuting
the Church of God. Then Maximinus, his hope
manfully placing in the Lord, that heresy gainsaid,
and many tribulations and straits suffered
under that Emperor [g] Constantius.

[3] [he is present at the Synod of Cologne:] Nor this I think to be kept silent, that this venerable
Pontiff Maximinus a Synod [h] gathered publicly
in the city of Cologne, and began to contend against
Euphrates the most nefarious Bishop, who asserted this,
that Christ was not truly the Son of God. And he himself
B. Maximinus Jesus our Lord to show
took care, how he was baptized and suffered, and on the day the third rose, then the disciples beholding the heavens
he penetrated: and condemning the heretical depravity
by a canonical sentence, from his See it utterly extirpated.
After these things, through many years doing miracles not
small, the blind he gave light to, the paralytic he cured, demons
he put to flight. Then to Rome, by the nod and aid
of the Lord, the holy man himself going, [i] to S. Martin is joined:
that both, dear to Christ, together might visit the thresholds
of B. the Apostle Peter. [going to Rome] And to them in a certain castle
coming, B. Martin went to that castle
that he might buy foods, which were necessary on the way:
and there the holy Maximinus he left, that he might guard
their little packs, and the little donkey together with the baskets.
And when S. Maximinus, fatigued by drowsiness and the journey,
to sleep had given his body, behold a bear coming out of the wood
seized the little donkey, and carrying it with him devoured it.
And when B. Martin had returned, and the holy
Maximinus had roused, he said to him: What hast thou done
Brother Maximinus? By drowsiness, he says, I was overtaken, and
here a little my head I reclined. Our donkey, he says,
where hast thou it? And he answered, I know not. But
S. Martin himself showed him the beast, which had devoured
it. Who said: Most certainly it has prepared an injury for itself.
Then the venerable S. Maximinus called that beast,
and commanded it in the name of the Lord Jesus Christ saying:
Come, follow me, why didst thou not let it go, and thus
foolishly hast acted, that thou shouldst not at all spare our donkey,
carrying our things? to thee I bid, what it was doing,
do thou also [k]. He loads upon it the burdens, which that very donkey
was wont to bear. But the bear itself, [on the bear for having eaten the donkey he imposes the pack:] what to it had been bidden,
to do without murmuring strove; and
went with him, exhibiting obedience, until
to the thresholds of B. Peter they had come the Apostle. And the prayer
with sincerity of mind being performed, and the Saints'
relics venerably honored, they returned even
to the place, whose name is the villa Urseria, and with
them the bear bearing their burdens. Then B. Maximinus
said to that bear: Go whither thou wilt, and see thou
harm no one, hurt no one, and by no one canst thou be harmed.

[4] [he instructs S. Lubentius:] After these things both to the city of Trier came,
and there S. Martin Lubentius his spiritual
son to Maximinus commended, asking suppliantly,
that he should teach him the sacred letters. But afterward
S. Maximinus when he ordained him Presbyter, and in
a village, whose name is [l] Cubruno, in the law of God
imbued he placed him. Finally the holy of God Maximinus,
the Archiepiscopal See of Trier relinquishing, [dead in his fatherland he is buried.]
to his fatherland returned, namely for love of his Brethren,
the Antistes of Poitiers Maxentius and Maximus, whom there
he had left when he went to Gaul: and the brethren being visited,
there his last life, with words at once and deeds
adorned, he finished. So the Prelate the heights of heaven joyful
ascended; and how great a choir of the Saints sweetly singing
to this soul was companion, human tongue cannot
relate: and the Prelate died in the aforesaid
province, and was buried in the monastery which is situated
in the parish of Poitiers [m], the years of his ordination
seventeen having passed, and thirty days.

[5] Then S. Maxentius his brother the See of Poitiers
was ruling: [sent by S. Paulinus into Aquitania,] at the same time S. Paulinus
of Trier was ordained Pontiff, and making with
his Clergy and the people of Trier [a counsel],
all together exhorted, that thence the body they should transfer
of S. Maximinus; who in this most doubtful were,
saying that they would not find him at all unless
to them by someone it were shown. Together therefore a multitude
of Clerics and people being gathered, they went
to Aquitania, inquiring where the holy of God had rested;
because none of them knew the place. [taught by a boy] And when
from the journey already fatigued they were, in a certain place they encamped.
Then one of the Elders, prostrating
himself in prayer, the Lord, that to him the place
he might show, besought. And immediately came one boy,
keeping sheep, who to one sheep testified, saying: If
hence thou shalt have gone, by S. Maximinus, I have to strike thee.
Wherefore he himself calling to him the boy, asked him,
where that holy body rested. [they go to the body] Who answering,
said to him: Thou man, what art thou, who knowest not where
the holy of God rests? The old man himself answered: I
these things know not, but from thee to know I desire. The boy therefore
went, and to him the place showed. Then the old man relating
to his own, all together praised the Lord:
they rose, and to the holy Maximinus [they went],
and prostrated themselves in prayer. But them praying,
behold an Angel of the Lord appearing manifest,
showed to them saying: Here the blessed man rests Maximinus.
They hearing these things, rejoiced with unspeakable
joy. Then those guards and an unspeakable multitude
of the people of the Aquitanians gathered themselves, and compelled
them out of that place to go. But they answered,
saying: Brethren of yours in Christ we are. We
indeed for no other reason came, [and by the admonition of the Angel, the keys received, they carry it out.] except for the sake of prayer.
Why do you compel us to go out? This night here we will stay,
and tomorrow we will set out. Then the Aquitanians, of theirs
seeing the constancy, thought, the people of Trier to be
full of fear; and with joy were filled great, and all
inebriated, so that none of them his neighbor
recognized. Then drowsiness pressing down both the guards
and the rest of the people, the Angel of the Lord coming
the Blessed roused Lubentius, and said to him: Rise,
go into the little cell where the keeper rests; and the key
of the church, which is at his head, take: and bear away
the great treasure, which thou seekest. But he with the other
Presbyters going, found just as the Angel
to him had said: [the Aquitanians pursuing being hindered from heaven.] and took that key, and went
with the Presbyters to the church, and raised the body
of B. Maximinus, and to the people carried it. They closed
finally the door, and that key at the keeper's head
placed, whence they had taken it. And thence rising
with great joy and gladness, they took up their Patron
with psalms and spiritual hymns, returning
to their own. Then the people of the Aquitanians,
at the third hour of the night awakened, saw how
thence the people of Trier had departed: and were saying
that they took flight for fear of them. Rising therefore
the keeper of that church, and entering within, lighting
candles, by no means the body found of B. Maximinus.
Then all the people of the Aquitanians a voice together
raised, and a groan gave with the guards:
and with a great army them they pursued
a three days' journey. But on the third day, their eyes lifted
they saw them afar having encamped. Then in a wondrous
manner flashings, lightnings, and thunders
over them began to run, so that none thought
to return. But there, where the people of Trier was staying
with B. Maximinus's body, neither thunders nor
flashings any were heard, but serenity and
great joy.

[6] [on the journey various miracles are done;] After these things the Aquitanians, with fear confounded great,
returned to their own. But the nation of Trier with
great honor and joy praises offered to God, who
to them their Patron, whom in life they had had, after death
restored. While therefore they were on the journey, a certain blind man
coming to his bier, immediately as the shadow touched him
of the bier, whole to receive his sight he merited. And when
near the boundary [n] of the parish they had arrived of Trier
to a castle, whose name [o] Mouzon,
a certain paralytic was carried to B. Maximinus's bier,
who soon as he touched it was cured. Where
therefore the body of the most blessed Maximinus was placed, there
the people [p] a basilica in his honor built. After
finally coming into the parish of Trier, to a castle
which is called [q] Ebosius; behold a certain woman,
having an unclean spirit, cried out to the people of Trier,
and says: Why hast thou done to us thus? Did not
suffice you the Saints of God Eucharius,
Valerius, and Maternus, and B. Agritius, who us torment
unceasingly, and many straits inflict,
because hither thou hast brought S. Maximinus? And forthwith
she was cured of the unclean spirit. Hence going on
they came to a town, whose name [r] of Arlon is called:
and there two coming lepers a voice suddenly
gave, saying, Have mercy on us, B. Maximinus, who
soon whole were made.

[7] [the body is deposited in the basilica of S. John,] Then to the city they approached of Trier.
Then the whole people of both sexes, with
thymiams and incenses and lights and a great frequency
of ornaments, to meet against their
Pontiff went out. S. Paulinus therefore the city's
Antistes, into the basilica of S. John, which his predecessors
had built, to be borne him commanded. Namely
SS. Eucharius, Valerius, and Maternus another there
prepared for themselves a place to rest: and there
the most blessed man in the church, of which above we made mention,
honorably was laid up. But the Saints Eucharius,
Valerius, Maternus from the other rest part of the city,
within the church which for themselves far from the city
with wondrous they built work.

ANNOTATIONS.





for thus they would have begun the septenary number: a similar error also
elsewhere we have often detected. We did not have this writing when we edited the Acts
of S. Agritius, whose death then we referred to about the year 335, following
Brower. If the year 332 to anyone more pleases, and congruent reasons
he brings, willingly we will yield. In the apograph twice was noted Constantius in place of Constantine, once for the father, and then for the brother of Constantius, which we corrected.


relegated from Trier, he being dead was restored to his own See,
his brothers prevailing in this with Constantius, as the dying father
had commanded. Furthermore since S. Maximinus without any peril of his own
received Athanasius, to be corrected in this place is both this Author, and
Lupus, exaggerating his fortitude in this.

The inveterate error from the corrupted Acts of the Synod the authors followed,
are to be excused by us.


namely, when he with S. Amand and Nicasius of Elnone to Rome
set out, the horse which carried the baggage, a bear ate, and then
in place of the horse carried the baggage. Let the Reader judge of the truth of the matter: it is to be feared
lest, what once perhaps was done, to many was applied, and on occasion of the name Ursaria, far
perhaps older, a popular tale grew strong, such as we have often noted
coined from a similar cause. But it seems to be indicated the village Ursel, on the right bank of the Rhine between Worms and Mainz: which if true, favors the opinion of Brower about S. Martin of Mainz. There is also a certain Ursaria in Istria.

13 October: who indeed for that time in which he came to Trier, not rightly
could be said to have been the spiritual son of a youth still a Catechumen, such as S.
Martin of Tours then was.



the right bank of the Meuse, between Sedan and Satanacum, of which we treated 9
February at the Life of S. Victor the Martyr. There at the walls of the city is a fountain,
and is said to have been elicited by S. Maximinus.

p. It is a village now Ully, or Oeuilly, or Euelly, on the road which from Mouzon to Ivois leads, and commonly is called S. Maximin in Ully.

q. Ebosius, to Lupus Eviovium, or Ivodium, a most fortified town of the Luxemburg territory, commonly Yvoix.

r. The town of Arlon, commonly Arlon, to others Arlunum, the fourth league from Luxemburg toward the West.

CHAPTER II.

Various miracles wrought at Trier.

[A blind man is enlightened.] After these things also a certain man blind from birth,
Crechto by name, coming from the region of Benevento,
to the thresholds of B. Peter went the Apostle,
him with all intention of mind asking, that sight to him
he would deign to grant. And when more vehemently in prayer
he persisted, B. Peter stood by him, saying these things:
Go into Gaul to the city of Trier, and seek out
where the most blessed Maximinus rests, and sight
to receive thou shalt merit. He, having heard this, rejoicing
departed, and arriving at the aforesaid city found
there a keeper, Gausbertus by name, to whom all
that to him had been shown in order he narrated: who
immediately introduced him to the sepulcher of the blessed man.
The blind man therefore inclining himself to the tomb, in which the illustrious
members were contained, when he had given his accustomed prayer to God,
without delay to see he merited, and thence rejoicing
and exulting, and to S. Maximinus giving thanks,
withdrew.

[9] For a little after, before the glorious body was translated
from that crypt, [The sepulcher being untouched by the higher water the body is translated.] that crypt there
was filled with water, where this never before nor afterward
had been seen: and through the crypt higher round about appeared
the measure of one cubit, and the sepulcher itself
by no means touched, but as a wall on either part it stood.
Then the holy of God, a. namely Hidulphus, Clemens,
and b. Lothbertus, knew that the blessed man
from that crypt wished to go out, and to be translated to the place
where now he is adored, c. as more often to Lothbertus
the Bishop it had been revealed; which also was done,
with great honor and joy, hymn-singing
choirs resounding. [the lamps of their own accord are kindled] But the cover of that sepulcher
those three Bishops carried away, and in one
corner placed: which afterward three hundred men thence
by no means could raise. Then forty were added
yokes of oxen with ropes, nor thus that to draw
could they. Nor yet is the miracle of the Lord
to be passed over, which frequently with our eyes
we beheld, about the lamps, [and the cross is moved:] which at his feet
hang, and by divine bidding kindle themselves and turn,
in a wondrous manner and by manifest virtue. And when Kings
or Princes of that province are changed, those lamps
seem to kindle themselves and to be moved by divine nod:
and before these make that of the Bishop to glitter
sepulcher, the church itself trembles, and a light
appears vast, which splendor brings to this miracle:
the Cross also, which before his holy stands tomb,
when some in that kingdom arises a new
cause, it before makes a circuit and by the bidding is moved
of God.

[10] But a certain woman, d. Rodarea by name,
from the Frankish Senators procreated, [a withered foot is cured:] whose leg's
foot had become withered, so that little of flesh remained;
to the sepulcher coming of B. Maximinus, for a long time
in prayer prostrate lay: to which woman both her maidens and
her husband's men said: Withdraw hence. To whom she answered:
By no means hence will I withdraw, unless S. Maximinus
to me health shall have restored. And when her already
family compelled her that she should return, she said:
By no means can it be done: because he who to the blind sight
restored, and to lepers cleanness, and to the paralytic curing,
to me wretched if he shall wish will impart health.
Then that night coming to his holy sepulcher,
and prostrating herself in prayer, forthwith she was healed.

[11] Nor this I esteem to be put off, that to
his holy solemnity thirty and seven on one
day came demoniacs: [several demoniacs are freed.] and all on that very day were cured,
between the vigils of the night and of the day. From a certain
woman's mouth also, on another day so unclean
went out a spirit, that all who there were present by
it that very basilica esteemed to be set on fire; and an odor
sharper than all stenches thence proceeded, so that
fear of death it struck into all. For that woman
forty and seven years that demon had endured.
There coming therefore another year, twenty
and two demoniacs, from far-off coming
regions, without delay were cured. But in the third
year, nonetheless three others by their parents demoniacs
were brought, Frisians by race, and a fourth from Aquitania,
six also from Germany to the Vigils of B. Maximinus,
and amid those Vigils were cured, in the name of the Lord
e.

[12] [Charles Martel freed from a fever] Nor this is to be kept silent, that in the time
of Charles the Prince, the Prince himself with great
fevers bound to the last almost is brought a day. Then
S. Maximinus, in a vision appearing, said to him: What dost thou,
wretch? But he said: I nothing of my will do,
because now I die. But thou who art, Lord?
But he answered: I am Maximinus, of Trier
the Bishop; go in the morning to my sepulcher,
and there thou shalt be healed straightway. Charles his Credendary f.
calling, said to them, Have you seen this B. Maximinus
the Bishop? Who said to him, Lord, just now by no means
have I seen. Charles says: Go out quickly, if him thou shalt find:
nevertheless I tell thee, that a little before I called thee,
to me to manifest himself he deigned; and commanded,
that after him I should go to his tomb, that there health
I might obtain. These things therefore said he commanded for himself a wagon g.
the King to be prepared, and himself therein to the sepulcher of S. Maximinus
to be carried. And when there he had been carried, by drowsiness pressed down,
he saw again B. Maximinus in a vision, saying
to him: I for thee the Lord prayed, that safe
thou be made. Go now, and beware lest further evils thou do.
And when from sleep he had risen, he found himself most powerful
in the virtue of his body. Thence therefore going to the h.
Sacristy, [he offers gifts.] he narrated all that through B. Maximinus
to him had granted the Lord benefits, and asked
that Keeper, that to him to eat he should give,
because hunger he was suffering very great, twenty days
no food taking before the recovery of health:
who immediately gave him to eat, and he was strengthened.
Afterward indeed the Prince himself to that place gave three
Fiscs, by name Petra salis i., and Vidmar k. the church,
and Comitiacum, gave also Andalina l.
the villa to S. Peter: very many afterward there bestowed
gifts.

[13] Nor this to be passed over, Brethren, I think,
that Pippin the King his Cleric, by name m. Brunicus,
very full of unclean spirits, through Helluarius
the Archdeacon into many regions had sent, [Under King Pippin are freed 3 demoniacs,]
that health he might receive, and by no means obtained it.
And when that demoniac had been led to the thresholds
of B. Maximinus, immediately the unclean spirit from him went out.
But he filled with joy, praises and glory
to God and S. Maximinus gave, who him from such
an enemy snatched. Again also the same Pippin the King
one sent an Alemannian, whose name Guerricus
vexed by a demon had been: and when there he was present,
they put him in a chain, and that as glass
straightway he broke. Afterward him with a stronger they bound
chain, that utterly himself to move he could not.
Then the Brethren for him for many days to God
poured forth prayer. And when one day to the solemnities
of the Masses the Brethren assembled, behold he breaking
the chain to B. Maximinus's hastily ran sepulcher;
and the boys seeing apprehended him.
But he crying out said: Do you not see my adversaries,
who me were vexing, how now
into flight they are turned, [2 women are healed.] and the Saint pursues them
Maximinus? And so by the merits of the most blessed man from the demon
he was cured. A certain woman also, Waltrudis
is carried into that basilica: to whom immediately B. Maximinus
of her members gave health. Again also
a certain daughter of King Pippin, had a boy, by name
p. Gumbertus, who he also by a demon not
a little was vexed. And when him through several
places they had carried, and nothing profited; they came
to the place of B. Maximinus. But as the doors of the church he entered,
forthwith by the prayers of the servant of God health he obtained.
A certain woman also Flictildis q. by name, her hands and feet broken, coming thither,
wondrously by B. Maximinus was cured. [A storm of the sea is calmed, the Saint appearing]

[14] There was besides a certain man of the race of the Frisians,
whose name was called Ibbo: who when
to B. Maximinus himself with all that he had
giving, for the stipends of the Brethren to be purchased beyond
the sea to go had decreed in one ship, other merchants
with six ships to him were joined. For when they
had entered the sea, a storm arose strong: the ships
indeed six before their eyes were sunk, so that
none of them escaped. And when he beheld this,
he said to the sailors, Let us cry out to the Lord,
and to the prayers of B. Maximinus, that us from this
he may snatch peril. Then they crying said; S. Maximinus,
free thy servants. Immediately Ibbo himself a man
beheld splendid, like the sun, before the ship
upon the sea going, and he said to them: Fear not.
Soon therefore a great tranquility in the sea was made,
so that utterly fear from their eyes was driven.
They indeed seeing this, glorified God and
S. Maximinus, who them from so great a peril snatched.

[15] [A calumniator is besieged by a demon and is freed.] Nor this to be omitted I esteem r., that
a certain man, Rusticus by name, when he had entered the basilica
of B. Maximinus, and had seen the lamps by themselves
moving, said: O truly seducers, you say
that S. Maximinus this works, and you by contrivance
do it; and forthwith by a demon he was seized,
and to death almost brought. After these things to
the church of the holy man he was carried, and by the prayers
and obsecrations of men serving God health
he merited entire. Let suffice therefore for you
the few things, which above we have mentioned, about the Blessed man's miracles:
because to our possibility it is not given to narrate,
what through B. Maximinus to work the Lord
deigned, and daily works s., the Lord himself
Jesus Christ aiding, whose praise, honor, and
empire without end consists, with the eternal God
the Father and the Spirit, the consoler and vivifier
of all the living, through the eternal ages of ages.
Amen.

ANNOTATIONS.

succeeded Numerian under Childeric between the year 660, and 670. Of him
we treated in our Diatribe on the 3 Dagobert Kings book 4 chapter 5, and
the matter is here confirmed from the order of the relation. In the Life of S. Agritius is said this
translation made IV Kalends of June. But in the Life of S. Deodatus, to be given 19 June num. 11 is noted the year 667, and afterward some Relics given to S. Deodatus is said.


title also some things from the preceding Chapter he could have omitted, which alone
were had by tradition, whereas in that which follows about the Lamps, an eyewitness
the author asserts himself.







even today keeps the name, and is the most ancient of the town so called
parish, wrote to us our Alexander Wilthemius; adding that he in
old letters also detected Wimmariburgum, a Luxemburg
Suburb: a place probably of the habitation of him, who the aforesaid
church founded, given to S. Maximinus (as the same has it) in the year 731.
But Wilthemius himself doubted, whether the same could not be believed Waymerus Duke of Champagne, by
us named in the Dagobertine Diatribe, renewed before the 3rd Volume of April
num. 25, to whom in the year 676 Ebroin, Major-domo of King Theoderic,
to be guarded delivered S. Leodegar.





p. Gumbertus, to Lupus Cunibertus is called:
the Mother's name hitherto lies hidden: for the two daughters of Pippin Rothais and
Adelais, as young girls died; Gisla, was an Abbess; S. Itisberga, a virgin
remained; Berta, the mother of the fabulous Roland, among the fables is reckoned.

q. To Lupus, Elithildis.

r. Lacking
is this punishment and healing in Lupus: because namely incredulous
of the aforenoted miracle about the motion of the lamps, as that he omitted, so this also
relating to the same he judged to be omitted.

s. Lupus, after relating the curing of the demoniacs, thus concludes:
If we should wish both by this and by the manifold kind of other virtues, how often
it has flourished, even to this year in which we write, that is from the Incarnation
of the Lord the eight hundred thirty-ninth, by the office of the style to designate; neither
shall we keep the measure of a book, and to the learned reader less shall we be pleasing, while
similar things frequently we shall narrate.

HISTORY OF THE MIRACLES

By the Author Sigehard, Monk of San-Maximin.

Maximinus, Bishop of Trier on the Moselle (S.)

BHL Number: 5826

FROM THE MS.

PROLOGUE.

To Wiker the Abbot, the asserter of the miracles to be written, with a supplement of the Life concerning S. Quiriacus.

To the Lord Abbot Wiker, Sigehard. Thou askest,
Father most dear, [Compelled by the Abbot's Obedience] nay by a certain force of authority
thou extortest from me unwilling, that an arduous
altogether, and exceeding my powers,
to be explained work I should take up. For thou enjoinest
and by thine own power compellest, that those things which after
the book about the life of Saint Maximinus put out by Lupus the Bishop,
through the same glorious Confessor of Christ
were done as miracles, lest they utterly to the readers' or hearers'
profit perish, by the style I should bind: and into a fitting
series of narration digested, after that first,
a second over them booklet I should complete, thou
sure things to speak suggesting the matter. For which reason I am constrained
between two; fearing namely lest, either by resisting thee,
the crime of disobedience I incur; or again to obey
striving, in the undertaking I succumb; since indeed of my little wit
the tenuity and of my eloquence the little drop in executing,
for a business of this kind by no means me to suffice
I see. Therefore by so great a difficulty of matters, by which nowhere
unharmed I can come off, as by a certain circuit of walls
enclosed and on all sides hedged about; this only
to be done useful for me I have judged, namely in this
part to choose a place of escape, by which I perceive less
from the precipice of harm can befall. For since it is established,
[he writes things received from those who saw, or from seers knew.] that the contempt indeed of elders to the soul's
peril, but failure in things begun relates to the ridiculous;
who, sound and wise, more tolerable, nay far
more wholesome to be does not judge, for inexperience the mockeries
of men to sustain, than for pride himself
to condemn? Wherefore the long and much desired
work go on securely to undertake: I plainly to thee according to my powers
will be present, by no means daring to thy Sanctity longer
to struggle. All things therefore which thou shalt have said, either by thyself (as
thou promisest) and by those who still live with thee seen,
or by those who saw to thee by probable persons
ascertained, with whatsoever I shall pursue style; not for this
on the confidence of my own possibility leaning, but so laborious
a business for me rather to thy and of all the holy
Brethren's merits and prayer committing.
There will be present also, as ever in all things, so in this
part also, our illustrious Patron Maximinus;
easily (as I trust) with Christ the Lord obtaining,
that as he by God the Father in the Holy Spirit
was made to all health and justice, so also to
me tongueless may be made a tongue. Which if he shall deign,
no doubt, the liquid truth even from a mute lucidly
shall be expressed.

[2] Nor is it to be passed in silence, that since easily I trust,
to God and all the pious of succeeding times
this little work will be pleasing; I fear yet
that some of the present will derogate from it, and me senseless,
false-speaking, a manikin of no moment,
of all reprehension most worthy, [as the Abbot himself dictated it.] in the whole world
will adjudge. Nor thee, I confess, venerable Father,
even should they wish, will they be able to except, but that of all this
persecution by the plague thou be involved: since indeed both me,
according to the assertion of such, false to write thou hast compelled,
and to the writer the matter of falsity thou hadst ministered. From which
matter worth the trouble I see by the present little preface to the calumniating
way to those to obstruct, not by the art of a great defense
resisting, but humbly suggesting,
that they remember the first and strongest asserters of Christ,
to have been simple men, not sophists: nor let them expect me
with Mercurial rapidity and Tully's abundance in the court
to declaim; but in the little cell of a monastery of the deeds done
the truth, by the sober and truthful mouth of a pious Father
brought forth, in pure and simple discourse to speak.
Then indeed, even if deservedly by them be held in contempt
that vileness of the laborer, to honor yet I beseech let be held
the prerogative of the commander: nor immediately let them believe our Father,
a man indeed by holy life and conversation
conspicuous, false to speak, rather than to keep silent to have preferred.

[3] [he premises things omitted by Lupus concerning S. Quiriacus,] These things thus foretasted, Wiker Father, what to be done
presses let us enter, the divine condescension being first besought,
that it assenting, what to him and to all the Saints
be worthy, both thou by mouth to declare, and I by writing
to pursue may be able. With that [moreover] miracle notable
[the beginning] I resolve to dedicate, which in that time, in which
yet the venerable Maximinus by temporal life and
bodily presence this city protected and illustrated,
was done; although no oblivion through so many ages'
volumes this has been able to abolish, but that even today
by the admiration of almost all memorable and celebrated
it perseveres. Since therefore so illustrious a deed,
and everywhere to all known, in that book, which
the life and deeds of the saint more fully contains, passed over
we wonder; this in silence we also to pass over,
unfitting we have judged and unworthy: since indeed even
by this alone the merit and sanctity, not only of Maximinus,
but also of Quiriacus, by the religious and believing sufficiently
can be estimated. But it is of this kind.

[4] [whom going round the churches by night] In the time in which B. Maximinus lived in the body,
holy also there was Quiriacus, a man by faith and virtues
illustrious, and to pious and upright acts wholly intent.
To whom among other good things, since this also was his custom,
namely all this city's monasteries and oratories
most frequently to visit, and by assiduous prayer for himself the divine
propitiation to conciliate; preferred yet the holy man,
boasting avoiding and human praise fleeing, such pursuits in the nocturnal rather than the daytime
to exercise. Meanwhile some of the Clerics, the Saint's
virtues envying, who the name only and fame
of his sanctity, not also the works coveted, among themselves
began to mutter, [and of fornication an eyewitness,] and the man's reputation by the infamy of turpitude
secretly to defile; and gradually into more open
vices raising themselves, those nocturnal labors, not now
to virtue, but to vice to reckon. Nor delaying, to the very
Bishop Maximinus at length, by unhappy rashness
to be agitated with sinister suspicions, they leap forth; about
the crime of fornication the innocent Quiriacus they accuse.
These things heard the holy Bishop (as one who his ear
to criminations had applied unwilling) faith
indeed entire to the informers is said by no means to have accommodated;
Quiriacus yet, with the greatest modesty,
from his communion meanwhile and familiar companionship
for some time to have separated; and with himself meanwhile
to have dealt, that by praying of so great a thing from God knowledge to obtain
he might merit, of the doubtful matter. [S. Maximinus from his companionship debarred:] But Quiriacus was before this,
to the sacred hands of the Antistes, daily oblations
wont to offer, with which he the Sacraments of Christ
confecting, his own equally as Quiriacus's spirit
with spiritual nourishment to sacred and heavenly things assiduously strengthened.

[5] But on a certain day Maximinus, the solemnities of the Masses
about to celebrate, according to custom proceeds: present also is
Quiriacus at the divine Offices, from the grave, as he thought, of so great
worn out. And because the very holy Antistes's sight
for humility and bashfulness he had avoided; afar
himself bashfully withdrawing, by the very Church's
doors, in the recess of a certain corner's bosom, more secretly stood.
When behold an Angel of the Lord suddenly was present, gently
about the anxiety conceived the holy man consoling,
and likewise admonishing the oblations of the hosts to be offered according to custom
to prepare: [the innocence being revealed through the Angel he received him.] that no less the Bishop
than any suspicion of evil about himself was thinking: that
offense, almost feigned, wholly already
to have been changed into grace. Wondrous to say! In the same
hour and the same moment, to the most glorious Prelate
Maximinus, already approaching the sacred altar, nonetheless
stood by an Angel; his prayers by God received he announces,
the cautious abstinence of communion with
the accused he commends, Quiriacus the holy of the objected things
excuses: then admonishes, from his hands, that the accustomed
hosts to God receiving to be consecrated, the innocent man
to the grace of reconciliation and the Sacraments'
participation undoubtedly he should admit. And so Quiriacus,
first indeed by the kiss of peace to his Antistes
confederated, then indeed by the Sacraments of Christ confirmed,
outwardly as into the lost his Pontiff's
charity seemed to be restored, which certainly in both their
hearts most firmly to be believed it is that never
either had suffered from the other even slight injury. Now
indeed the solemnities being performed seeking secret places, the magnificent
and most happy deeds of that time together they confer,
into kisses they rush, weep for joy, and in their advancements
Christ devoutly praise; who the proud
confounds, to the humble grace bestows, and the machinations
of the wicked destroys; the innocent and in himself confiding
frees, and those loving him ever and everywhere
protects and cherishes. These things therefore, through all the peoples of past
times by celebrated fame divulged, and to
us even brought down, first in our little edition
let them obtain place; which as they are said to be true,
the churches' pictures also confirm: of which
we one, and this most ancient, and by age
already almost abolished, in the ancient church of S. Quiriacus,
over his sepulcher, in a crypt set up we saw.

CHAPTER I.

Demoniacs cured, those injurious to S. Maximinus punished.

[6] Now indeed to those things let us come which we in the Preface
set before promised we would write; in
which the order of the times, as they were done, we cannot
keep; because to like things like it pleases to connect.
Nor do I see what hinders the edification of the readers,
that in the relation of deeds of this kind the times
be varied, provided what was done be not kept silent.
How great this Saint's, toward those who by a malign
spirit are vexed, ever has been, and still is
the compassion, since more fully in the book mentioned it is digested,
we only about a few in number energumens,
in what manner through the merits of Maximinus by God they were cured,
first let us say. Two formerly women, by this horrible
tyranny invaded, together to this monastery
were brought; in whom with so great ferocity the wicked
spirits raged, that to this fury and madness nothing
comparable was deemed. Wild bears in raging
more tolerable to thee would seem, so all things they tore,
and with teeth and nails raging assailed
single persons. Nor to any bonds yielded the immense strength.
Since yet by no food, seven or
ten days now past, the pitiable little bodies refreshed, by the demon alone
were agitated. With many exorcisms the Brethren
the malign spirits rebuked: but when nothing was effected,
at length they are ordered into the crypt before the Saint's
sepulcher to be dragged. Where when without delay they had fallen asleep,
by the virtue of Maximinus the demons being put to flight,
straightway awaking the cruel guest they lacked. Then
in a wondrous manner both women, soon converted
to the Lord, immediately [a] most humble confession of their sins
[being made], and a satisfaction promised
as much as they could, indulgence for themselves from God they prayed.
Of the two one indeed, after the hastened
reconciliation, the Viaticum taken there straightway
died: but the other for life to be reserved scarcely with great
labor recovered: nor unmindful of the benefits,
each year as long as she lived, to God and S. Maximinus her vows
most devoutly offered.

[7] A man also among his own not ignoble there was,
who by this plague long and much was vexed; [a noble man likewise,] before
to be freed he merited often his bonds being broken slipping away,
often again caught, bound, and hither brought back.
But on a certain night, when he was tied
to the ladder, by which the pulpit of the church was ascended; the Keeper
to renew the lights rising, that holy
place, the crypt I say, forthwith approached. But there was
this Monk, by name Wenilo, a man through all things
of honest life and laudable: when meanwhile, those who
with the mournful watches labored sleeping, the bound
seized one, I know not, God shall I say acting, or the devil,
suddenly from his bonds is loosed, and with a hastened course
strives into the crypt. At whose entrance when
no place of flight lay open, nor with such a wrestler
were at hand the strengths of wrestling; Wenilo for some time stuck fast,
amazed. Lying perchance was a rod from nearby: which
seen, the constancy of speaking he put on: then the furious one
with a terrifying enough command he bids return to his place.
But that one with a shrill voice, and much contending himself
not to return, but with him to remain; the rod
taken, if nearer he should approach, a blow to his head he threatened
at once and inflicted: for that one, while these things Wenilo
spoke, a little was moving. A thing worthy of miracle,
and to be praised the pious man's simplicity. A drop of blood,
the skin touched a little, the blow drew out: which
seeing, the madman's head he embraces, and persuades with blandishments
in his bosom to recline, lest the sacred pavement
the blood defile. When that one, as if sound, to
all obeys. Then the Monk, on the pavement lying down,
the head of the demented in his bosom placed: where quickly
falling asleep, under that very quiet of sleep, from the dire agitator's
unrest he was freed.

[8] [and a certain rustic,] Thiethbertus, this monastery's Monk, to relate
was wont, that a certain rustic, when still
a little boy he was, was seized by a demon, and grievously
long was vexed. With whom when his necessary ones to
the aid of B. Maximinus fled; on the same day it happened,
that the order of singing urging Thiethbertus on
the analogium necessarily ought a. an Alleluia to sing.
Which since he wholly knew not, and yet when he began
to omit dared not, frets for anguish
the boy. When behold that one swiftly runs up, the boy lest
he fear consoles: Praise, ye children, the Lord (for
this Alleluia it was) the childlike imitating voice, strenuously
and pleasantly chants: and so Thiethbertus when
by singing he had aided, from the imminent scourges is absolved.
Nor that one as of a thing well done the reward lacked: for
the chant finished to the ground forthwith he fell, but the Evangelical
reading not yet completed, unharmed he rose.

[9] [and another brought from Worms.] At another time also to the same passion subject
a certain one was brought: in whom when by the exorcists the demon
was rebuked, and to depart from God's creature was bidden,
with a lamenting voice he complained; at Worms
at the memorial of b. S. Cyriacus likewise himself by some
violence driven, this man to have invaded; and with him unjustly
to be dealt, that from a dwelling by God to him permitted by
men he was driven. O diabolical wickedness!
which never so to the clear something of truth brings forth,
that it be not with the false ever mixed. There is
moreover here a little cross enough stuffed with Relics: which
when on the man's head they had placed, he, as if for his expulsion's
injury, the demon instigating him, on a sudden
seized it with his teeth in the middle and bitingly cut it.
Nor longer the enemy to subsist in the man could,
but through the shameful passages of the body (indeed
condignly for himself) forthwith was cast out. These to declare
in the malign spirits Maximinus's power
a few of many said let suffice, lest in like things
a frequent repetition generate disgust: now the rest
of his virtues' notable deeds let us pursue.

[10] In the times of Arnulf c. the Emperor, when already
in this place, of religion, alas the grief! [Duke Magingaudus received the Abbacy.] the state by no small
part was slipping, and the monastic profession's
rigor gradually to be relaxed and dissolved had begun; the monastery's
Abbot d. Herkembertus being dead, the Monks for
the election of an Abbot the palace according to custom seek:
to whom when, sins exacting it, the election was not permitted,
some of the monastery's little possessions being sequestered,
which scarcely a strait sustenance to the Monks
could have afforded, to a certain Megingaudus of this kingdom
the Duke, who then perchance was present, the Abbacy by the Emperor
was given. Which received, when joyful to his own
he had returned, cheerful himself and pleasant for the received
benefit through the whole day to all showing; the night
coming with his wife the chamber he entered. And when
joyful on the bed together they had lain down, all having departed,
the woman alone secretly in these words he addresses;
Knowest thou, he says, how great a gift to me the Lord
my Emperor has bestowed? [calling his servant S. Maximinus he is contracted,] But she when herself
to know confessed not; A servant, he says, most rich into
a benefice to me he indulged: and if thou wishest to know, it is
Maximinus with his Abbacy, whom also to thee if
thou wilt I will deliver. Which heard, the sound of mind woman
her almost insane husband (as much as in herself
was) for the rash garrulity vehemently to rebuke,
and herself of so great a benefit most unworthy to proclaim.
When amid these things there was no delay: and behold the injury
of God's beloved a worthy vengeance follows, and
the blasphemous mouth divine retribution seized: for that fragile
and frail earth-dweller, who in the boasting of mind and
swollen spirit himself above the heaven's Consul Maximinus
had extended, suddenly within himself wholly is contracted;
and a little before of man the form, into a sphere
a certain or globe almost shapeless is rolled together.

[11] Then Megingaudus, so sharply divinely
punished, into himself returned, what and why he suffered understood, [and at his sepulcher penitent is healed:]
and from his whole heart, his wife exhorting, of the said
he repented, and himself with forces prepared with great speed
to Trier to carry commanded. At length therefore to the monastery one came; before the holy altar
he is set down; with precious gifts that altar is heaped:
and he who before himself Lord proudly proclaimed,
then S. Maximinus's servant by nods and hisses rather
than words humbly assigned himself. Nor of the fruits of his
satisfaction was the man deprived, after to his
clemency, whom as it were insolently he injured, suppliant
refuge he made: for prayer poured forth for him by the Brethren,
by the merits of Maximinus the heavenly wrath is appeased, and by the virtue
of the Saint entire health in a point of time to Megingaudus
is restored. So the man by a wholesome rebuke by God
chastised, lest further he should blaspheme against the Saints,
Maximinus from then in his life venerates as most holy,
embraces as a father, reveres as a lord:
and the deed done to the Emperor forthwith referring,
for the election denied to the Brethren he solicited; nor
before by request and obsecration about the King did he desist,
than a royal fisc, Ribiniacum e. by name, for the Brethren's
uses he had acquired f. Of this therefore so great and such
our Patron's sanctity who sufficiently shall wonder at? who
worthily shall praise? So in the merits and virtue of our Maximinus
all things are higher, all things more excellent,
than that not even to be estimated, much less even
by any of mortals can they be explained. But we
whence, by this however small praise of the Saint, we have digressed,
to the proposed let us return.

[12] [After other usurpers of the Abbacy,] Although, as in the foregoing Chapter we related,
the order and discipline regular in this place in former
time, by the negligence and enervation of the Provosts,
in some part had limped; yet never, the divine
clemency by the merits of Maximinus assenting, to this
place have holy and religious men been lacking (until again
Abbots being given, the neglect of regular observance,
either to the pristine or even to better, God
favoring, was corrected) since from many things, which it is not
of the time to explain, and also from this, which at
present I shall relate, clearly it appears. For after
the mentioned Megingaudus, to the powers and uses
of this kingdom's Dukes g. this Abbacy lay subject, these
only excepted, which to the Brethren's sustentation long ago
had been sequestered: which yet themselves (as
also still) to their defense by the Kings were committed.
For which cause when Gisilbertus, h. quite
a young Duke, was set over the kingdom; as that age
has it, [Duke Gisilbertus grievous to the monks,] to secular delights and pomps and
the allurements of pleasures in the first time of his Principate
(although afterward an excellent man he was made)
giving himself rather, than to the conveniences of his subjects
looking; the Monks of this monastery also vehemently
afflicted; that namely, which to their uses
had passed, taking away, and to his satellites distributing.

[13] But at that time, a most illustrious man Henry
i., the father of the most Serene Augustus Otto, of whose
Empire k. in the twenty-seventh year these things we have written,
the monarchy of the Kingdom possessing, [in vain to the King appealing,] his subjects indeed by justice,
peace and clemency most modestly governed, and the Empire's
summit by virtues and glory and all
honesty singularly adorned. Counsel therefore taken,
the Brethren, as has been said, by intolerable affliction,
by Gisilbertus depressed, the royal clemency approached,
and what of inconvenience from the Duke they suffered they complained
of; nothing yet by so great labor undertaken profiting,
the indignation rather of the aforesaid Duke, undeserving,
though, they earned. What else should they do? A defection
at length from the monastery, by ultimate necessity
compelled, they meditated. When suddenly strengths anew they repair
of their spirits, counsel in this manner they restore,
namely to the King of kings, [he is scourged by S. Maximinus;] Maximinus patronizing,
their business by praying to refer. Which
when for some time not slothfully was being done, on a certain night the venerable Maximinus in a vision to the Duke resting
came; and first indeed, who he is and on whose
account he has come, he discloses; then the guilty one's
faults he argues; at the last indeed (wondrous things I am about to say,
and almost incredible, to those yet who God
believe not all things to be able) his sides and shoulders by scourges
beating livid he renders, and immediately disappeared.

[14] [and the things taken away he restores and concedes an Abbot.] But soon the Duke, from his sleep at once and dream
so grievously shaken, to a few familiars,
a dream indeed himself to have seen, and what in it he suffered,
the stripes attesting, declared; but why this,
or who did it, with the greatest care to any of them to indicate
he dissimulated, although yet easily from the consequence
of the deeds that also could be conjectured. For
forthwith toward Trier he hastened his journey,
and Maximinus to himself by prayer appeasing and by gift,
to the Monks not only the things taken away he restored, but also
their lost favor of moneys, of which the fraternal
communion much had need, he redeemed with expenses.
From this time now from juvenile acts coming to his senses,
a magnificent altogether he turned out into a man;
and that place and congregation so much
he loved, that by his especially zeal, the venerable Ogo
clearness of religious conversation, to our life at length
more splendidly shone back. These things therefore all, thus
as we have related, of himself done, he himself to the holy man Ogo
confessed: in which confession also himself to God
and S. Maximinus a Monk to be in the future he devoted, if
his wife surviving from the conjugal bond he should merit to be absolved n.

[15] I shall relate also another, which to this my judgment
not far unequal is decreed; [In a contention about boundaries] unless perhaps this of Maximinus's
virtues to be believed it ought a detriment,
that in that miracle of the deed a companion Remigius
illustrious to have had it is asserted. A certain Count, by name
Ruobertus, the brother of him, of whom above we related,
of Megingaudus he was, whose estates in the district of Naachgouve
o., to the estates of Maximinus and Remigius bordering,
lay adjacent; for which reason his servants with the family
of the Saints by frequent litigation strove; those
the ancient confines to overstep desiring, these on
the contrary with all their strengths resisting. Meanwhile when
the cruelty of the servile quarrels and rustic contention
by the neighbors could not be checked, our people
the covetous injury proclaiming, the cause is referred
to the Count. He soon a court appointing,
and a day fixing, for the inspection and going-round
of the boundaries, by a great crowd of those dwelling round
accompanied, came, [a false guide,] and his own to go before bids
guides. Nor delay. One of them, who of this iniquity
ever was the head, and himself before the rest snatching
a fraudulent leader is made; preceding and
with the pointer pointing out, much of the Saints' estates,
the ancient limits transgressing, by a false demonstration
into the parts of his lord he attempted to transfer.
He went therefore, and the gauntlet, which the rustics call a wantum,
on his hand drawn over, as he wished demonstrated;
our people following and resisting, [he loses a finger.] and the aid
of Maximinus and Remigius by most constant prayer
crying out together. Meanwhile that good leader
and just one, the gauntlet from his hand draws off; but
in the same a finger divinely amputated he left.
Then of his malice convicted, and by his lord, as worthy
it was, ignominiously treated, his favor
he lost; and so the truth declared, all that contention
had an end.

ANNOTATIONS.

by one of the boys: to whom on that day by ancient usage are wont the Choir offices
all to be committed, just as the same in private families in the place of father and mother
then command. There is also where they act the Bishop or Abbot, by childlike innocence
and harmless, provided the reverence of the sacred ministries being safe the matter
be done.

Worms was celebrated. Hence the church which at Neuhausen by Dagobert King
of the Franks to S. Dionysius was consecrated, is said on account of his thither carried
Relics to him dedicated by Samuel the Bishop, 15 October in the year 847. Mention
of it Bruschius in the Bishops of Worms, Freher in the Origins
Palatine part 2 chapter 13, Merian in the Topography of the Palatinate of the Rhine, who
asserts this place in the year 1566 by Frederick 3 the Palatine occupied. S. Cyriacus is venerated 8 August,
if he be understood who with SS. Largus and Smaragdus suffered. Of
the Hierosolymitan Bishop Martyr, whose Relics already of old into Gaul
are believed brought, we treated 4 May, on account of the cult then celebrated, both in
the Gallican and German churches.




f. Megingaudus, then
in the monastery of Rutila on the bank of the Moselle near the town of Sirck by
ambush slain, at S. Maximinus was buried: which done
in autumn time in the year 893 relates Brower in book 9.

Gerard and Malfridus, in the year 897 invading the Commendam, were cast out;
but in the year 900 anew they invaded, and at last in the year 905 proscribed: then
Conrad, in that very year 905 dead; then Eberhard, who lived in the year 909;
and a certain anonymous Count of the party of Charles the Simple, in the year 911 and
912.

first Count of Hainaut the son, by Charles the Simple of Lotharingia made prefect,
afterward first Duke of Upper and Lower Lotharingia he was.







CHAPTER II.

Vengeance taken on others injurious, curing bestowed on the sick invoking.

[16] There is a villa of the monastery which is called Wimar church,
which a certain most savage man (whose name
has slipped from our memory) in a benefice
had. [Vexing the rustics of S. Maximinus,] Who when the Saint's family most grievously
he afflicted, even not finding what to them, whence they could be blamed,
he might object; to one of them, who rougher than the rest
seemed, his hawk to be guarded
committed; knowing the rustic of that art no
skill to have, that while the bird neglected perished, having looked
the fault on the rustic he might turn back. He indeed long and much
to resist and to excuse the inexperience of the art, yet
the bird at last was compelled to undertake to be guarded.
But what should he do? He kept it meanwhile alive
without food, in a smoky house soon about to die. Which
dead, the feathers he drew off from it, and sprinkled with salt; for the Lord
to be kept he hung it. For foolish rusticity thought,
that the cunning of the crafty man it would escape, if to him
even the bird's carcass at the time of exaction uncorrupted he could have shown. [and on a futile pretext into judgment dragging,] And when now, a long
space of time being revolved, the harsh Lord his hawk
from the rustic had exacted; he forthwith the carcass offered. There
occasion being born the man raged: and a beast more cruel, as if
an insult to himself by the rustic done to all his fellows
he imputes, alleging by common counsel him to the boldness
of the deed to have been animated; and all on the morrow
to the palace he calls, of all their property to be despoiled,
and with many besides stripes to be afflicted. Terrified
therefore and fretting the wretches, that night assembled;
and all human entirely despaired aid, Maximinus's
help to seek they resolve; and chosen from all
two youths the eulogies imposed, and the mandates given
hastily to the monastery they send, those with
fear greatest the appointed of the court awaiting.
But the youths sent, when the Brethren of the hour of None the synaxis
had celebrated, the gate of the monastery strongly knocked: [those praying to the Saint he foully dies.]
and because it was thought some powerful person it might be,
soon they were admitted. Who running through the midst of the
Choir, the eulogies before the altar silently set down: and
first with brooms, which with them they had brought, the altar a. they beat about; then prostrate on the ground, with a vast and pitiable
howling Maximinus to awake, and to their aid
against the tyrant to rise they demand. The same
therefore hour and the same moment, in which these here
their miseries deplore, that fierce one from the place of the court
rising a retreat sought, and there with unspeakable torture
the bowels of flesh at once and of cruelty poured out. [Another's oxen, sent into the poor's fields,]

[17] A certain Bernacher, a noble and opulent man,
long after this happened, which hitherto we have related,
the same villa by precarious right acquired:
who with the torches of avarice kindled, the fields of that villa everywhere
contiguous and bordering the poor men's little fields
(because that land was fertile) to himself unjustly usurped;
and the crowds of plowmen being gathered those fields
he ordered [to be tilled]. Then those, on whom he inflicted violence, him
by God to beseech and S. Maximinus, that his own to him
might suffice, nor himself unjustly of his little possessions to despoil.
To whom when this answer he returned, namely neither
the breadth nor the length of a foot himself for Maximinus
of all these lands to anyone would concede;
they to the accustomed refuge run; [those invoking the Saint,] in that very
place, in which the multitude of plowmen now
to dine had sat down, of God and of holy Maximinus
the aid, since none they had who to them for protection
could be, with great weepings and wailings on the ground
prostrate praying. Wondrous things I am about to say. As affirm
those who saw, in no part of the sky not even the least
little cloud appeared; when suddenly, in this only
place, where the yokes of oxen with the plows stood, so great a tempest
arose; that by the force of the winds and the whirlwind's vertigo
lifted the oxen, with the plows, into a certain valley
most deep, a half almost mile from this
sundered place, whirled were cast; and without delay,
as everywhere it was, so there too serenity was present.
And when the husbandmen, every way dispersed, their oxen
and plows had sought out; coming to the valley,
oxen indeed some half-dead, some already dead,
of these the horns torn out, of those the legs or necks
broken, the plows indeed into bits shattered, they found. [a whirlwind arising they are carried away afar.]
Then the husbandmen, for their losses much
grieved, to Bernacher returned, and what
had happened, with grievous lamentation announced. He indeed
by great fear shaken, and yet a graver himself
vengeance to feel suspecting, by the virtue of Maximinus
terrified, from the persecution of the poor ceased further.

[18] Nor to be kept silent what for a similar cruelty
to Adalbert, of this our b. Adalbert the father, in Gisilbertus
the Duke's time happened. [Another pertinacious vexer of the people of S. Maximinus,] He indeed when
inhumanly altogether the Saint's family he treated, and by
the mother of the young Duke, for the father already had died, therefore
more often was rebuked, nor from his wickedness could be corrected;
at a certain time sixty men from the villa c. Ramiche
(for this was his benefice) rising,
all hither together came: and all before the doors
all night keeping watch, license from the keeper obtained,
twelve only within the church sent
through three they dispose altars, all night the suffrages of Maximinus
with unwearied prayer to seek. Nor the hope of Maximinus's
piety presumed the vow of the suppliant wretches
deceived. For in the morning that Lady (here
namely she then was staying) when to Mass, by Adalbert
and many other satellites accompanied, she proceeded;
all those men, in her church awaiting her coming,
soon as she entered, all together onto the pavement
before the sacred altar fall down, with terrible
and greatest clamors Maximinus in so great a necessity
to patronize, and themselves of Adalbert's tyranny
now at last cry out to be snatched. Scarcely those clamors,
after a revolved as is said half-hour's space, silence
was commanded. [protesting that he had done them no harm,] Adalbert indeed, seeing
the merciful woman with no small grief from compassion
of the wretches touched, to swear by Maximinus's
virtue began; and that all which they said, those men
had lied: and as he was with a sword girt,
forthwith his hand stretching to the hilt, insolently
too much by his sword d. swore, that most grievous
penalties for so great rashness they would pay. [by a miracle he is refuted,] Not yet
the words of threats had he finished, when suddenly all seeing
(for with a cloak then he was not clad) loosed
divinely the belt, the sword from his thigh to the ground
fell; and the fact, that thenceforth for military service
he would be useless, an evident portent was. So Maximinus
(when by his virtue Adalbert, publicly confounded,
soon the benefice lost) from his ferocity his servants
powerfully snatched.

[19] Then Wenilo the Keeper of the church, of whom above
we made mention, taking a little flask
of only three sextarii capacity full of wine,
Maximinus's blessing besought, those sixty
men, [and the wine furnished to the wretches is not at all diminished.] by the vigils of the whole night and weepings fatigued,
sufficiently abundantly refreshed; and lest also of the corporal of his
charity reward he be deprived, soon as returning he entered
the church, the same little flask, as it was before,
full he found. Furthermore to all these things, which in this
Chapter we have related, Rimopertus, Presbyter and Monk,
who was present and saw, attests. Of Wenilo
[moreover, when] the arduous of his life conversation,
often to me by those who knew him expounded
with this I compare, that so familiarly Maximinus's
of virtues however small a portion he communicates;
what else than holy I should judge? And because
so much of this man we have said; it pleases also another to my
like ones, namely in heart polluted and in body, for an example
of being on guard to relate, which he also related,
as often as the more negligent either he admonished or rebuked
the Brethren.

[20] [A wicked Acolyte, a spark from the censer fallen into the Alb, is consumed by fire.] A certain one in this monastery was an Acolyte,
a youth of disordered manners, in action light and
slippery, and very incorrigible; who as often as the Brethren
to the Communion of the Eucharist approached,
he, nothing his polluted conscience fearing, and likewise
secure, and sometimes even having dined, approached. It happened
moreover on a certain day, that the censer with incense
he carried according to custom: when a most thin spark, where
the coals he blew, into the Alb fell; from which kindled
so great flames soon poured forth, that the wretch utterly
they burned up; nor with much water poured over, divinely
sent could the fire be extinguished. To me plainly
it seems in this sufficiently declared, how true it is,
which the Apostle says, That the law is spiritual: for itself
prescribed, a polluted house by fire to be expiated. [Rom. 7:14] And what
true house of the Lord, what dwelling of the Holy
Spirit? This surely, this without doubt, which the Apostle
the same insinuating, You know, he says, brethren, that the temple
of God you are, and the Holy Spirit dwells in you. If
the temple we are of God, if the habitation of the Holy Spirit,
not with inert zeal, the divine grace assisting, must we labor,
lest a house so great by the colluvions of crimes
be polluted. [Cor. 3:16.] Let us fear, by this pitiable man's
example admonished, the expiation of fire, which the Apostle
consequently to have shown I think, when
forthwith he subjoined, saying; But if anyone shall violate
this temple, him the Lord shall destroy. [Cor. 3:17.] Behold
how terribly by the expiating fire destroyed this one was,
who in himself God's temple feared not
to violate; and therefore, as I think, that when we hear
or read a man for his sins bodily
burned up, of souls more attentively we may beware the burning.
These by digression said, to those which we began
to explain let us return.

[21] [The holy fire is cured] A certain Wenilo was a servant of the church, in
whose dwelling a certain one lying, with a pitiable foot's pain
was tortured. For that which the holy fire is called
(but nothing than that plague more intolerably rages) his foot
seizing, into the whole of the wretched and pitiable man's
body, the extreme things of torments diffused.
Then he, for too great pain almost going mad,
and what else he should do not finding, with untiring
and unceasing howling rather than voice, the name
and aid of his Lord Maximinus to cry out,
and with that cry the whole not to fail for two days. Now indeed
the middle of the third night by such a chant's modulation
passed, a little the sharpness of the pain assuaged,
somewhat the wretch breathes; and into a most thin
sleep resolved for a little, soon Maximinus
he sees near to stand; what him with howlings
he disquieted, what he wanted, to inquire. To whom he when
his straits deplored, the pious Father Maximinus,
by the dejection of countenance showing the affection of one pitying,
Send, he says, to the sick man, [lamentations]; and of the oil, [the oil of the lamp being applied:]
which before the altar hangs in a lamp, take: with which
the foot anointed, when healed thou shalt have been, to me rest
indulge: and into these words he disappeared. Then he
from his sleep shaken, Wenilo also from his bed,
by the importunity of frequent and immense clamor disturbing,
the Saint to have been present Maximinus judges; and
what he asked, and what he commanded declares. Nor delay:
the man panting to the church runs, and from the keeper
oil receiving to the sick man brought: with which when thrice the foot
he anointed, sound he rose.

[22] Reginer, this monastery's Presbyter
and Monk, a man plainly serious and well-mannered, [are healed, the bleariness of the eyes,]
but before this two years deceased, with me
this whole region knows. He once by so great an eyes'
infirmity was depressed, that almost of the exterior
lights by despair he wavered; while yet
the same man of the interior by a serene edge (as also sometimes
to us appeared) Christ especially witness rejoiced.
Who when on the night of the Lord's day, to the nocturnal vigils
rising, the church he sought, and in those of the night and of the eyes
darkness anxious groped; not without the nod
of God into the linens, with which the past now evening at
the Mandatum e. the feet of the Brethren were wiped, he stumbled.
Then by powerful faith and constant prayer S. Maximinus's
help, as he himself to me often testified, demanding,
all the noxious humor's concretion, and that
bleariness of the eyes utterly he wiped away: and morning being
made, glad I saw him rejoicing over the recovered health,
whom the day before I grieved over the infirmity sorrowing.

[23] In the time of pious memory Willer f. the Abbot,
the paschal once a week there was: [a sudden fever of a Presbyter sacrificing.] in whose middle
to Brother Richwin (who even now survives) publicly the celebration of Mass was enjoined. Who the obedience undertaken,
after he had now proceeded, and the divine Office
strenuously and reverently up to the place of the Apostolic
reading had performed; with so sudden a fire of fevers
he was kindled, that even by the force of the most acute passion, of his ears
and eyes the senses, of his tongue also the mobility,
were impeded to him. Which when the Lord Abbot
straightway had observed, swiftly he ran up: and taking the stole
and pallium of the Saint, when on the head he had placed
of the Presbyter, all the pain driven into his breast, the senses
were restored. What more? So the sacred spoils the noxious
passion from the breast into the belly, from the belly into
the hips, thence also into the legs, by divine virtue pursued,
that this at last from the feet they expelled.
With so great speed therefore Richwin, health recovered,
the divine rejoicing and suppliant completed Office;
and thenceforth with virtue as much as he is able, so efficacious
his Physician unceasingly praises and proclaims.

[24] [and another long-lasting one of the Abbot,] Now indeed to this at length let us come, which of
himself our venerable Father to relate was wont.
He by the aforesaid fevers' passion, on the very holy day
of Pentecost, to be urged began; nor did the disease desist, daily
his weary little body aggravating, until of August
month some part had been spent. Meanwhile all his
senses almost obstructed, his whole little body by fasting
squalid, of his very soul now then a failing threatened:
nor yet the hope of life, of Maximinus's piety
conceived, failed. His mind burned to approach the sacred sepulcher,
but the weakened body's limbs the due denied
service: were asked the bystanders for some solace,
but the despairing refused. But on a certain
day, when all at midday time after dinner
were resting, with a more fervent than usual spirit a staff seizing,
his step he attempted. But when, two parts
of so great a journey now traversed, the traveler with feeble feet
had failed; with hands as with knees creeping,
at length sometime panting himself before the altar he dragged:
and there with many groans and tears his committed things deploring,
and amendment promising, of his own also
infirmity the remedy demanding, when the prayer
he had completed, of being feverish also an end he made.

[25] [a boy stealthily carried off is restored,] But why the aforementioned miracles do we recount,
when new ones are had close by? For thee namely,
Wiker, in the Abbatial honor and burden constituted,
our Patron's glory shone forth. Regnerus (as thou knowest)
and Engela of Braubach g., children from free parents
born, themselves and their only son Adelman to S.
Maximinus delivered; on this condition, that the boy himself
as long as he lived, and his posterity who males should be,
two denarii; the females indeed, one denarius at the altar
of B. Maximinus on the festivity of S. Martin should pay;
but after the death of those, what better
they had in cattle or in garments to the Church should cede.
Meanwhile a certain Soldier, into this country for the sake of plunder
coming, the boy himself aforenamed,
his parents not knowing, withdrew: and over the Trier
bridge riding, to lead him with himself he had thought.
What more? The boy with eyes turned back the monastery of the Divine
Pontiff Maximinus beholding, that him the Saint
of God, from the hands of the Soldier might snatch, cried out. Whence
angry the Soldier the boy struck: but soon by divine vengeance,
the horse's neck broken, [and to Otto the Emperor is presented.] from the bridge into the water he fell:
the boy moreover on the bridge whole and unharmed remained.
But the boy, the thresholds of the Saint seeking, to thee Abbot
Wiker the cause made known: who to God thanks
giving, the boy to the parents didst restore. Likewise also
this celebrated deed to the most Serene King, Otto namely
the first, on that day at Trier being, disclosing, the boy
to his royal magnificence didst present: and that
by his testament the delivery of the boy aforesaid he should confirm,
and also from all Advocates the boy himself
mentioned and his posterity should absolve, and that
to no one they be made beneficiaries, thou didst beseech. Which finally petition
to thy pious vows complying he decreed to be done, and
a chirograph thence to be written, and by his seal's
impression, in the year of his reign h. [tenth] third, he ordered to be confirmed.

[26] [Exhortation to implore the Saint's aid.] Therefore from these things which by us have been said, to be considered
it is, how efficacious is with this Patron
of ours the healing of souls, who so benign
and prompt is a physician of bodies. For indeed
he who our infirm and frail and less to be loved things
pitying, the collapsed refreshes, the weakened repairs, and
the demolished restores; much more also, to our more excellent
and spiritual things the fomentations of spiritual
medicaments the spiritual physician more abundantly
will apply; if yet we by prayer be not torpid.
Nor can we wretches of entire health of souls ourselves
boast: for as long as in this life we live,
as long as our mortality we carry about, this our
body which is corrupted aggravates the soul.
For who shall glory that he has a chaste heart? who
offends not in many things? since man is rottenness, and the son
of man a worm: who himself clean to assert shall dare
before God? Whence if the wounds of souls ache,
if their death now then to threaten we fear;
nothing else remains, than that of such Physicians
by unfailing prayer the helps we seek out; let us lay open
the wounds, let us ask the aids: nor will be able to be lacking,
God being propitious, the cure suppliantly requested.
But now to those things to be explained, whence a little it had strayed,
let the discourse be recalled.

ANNOTATIONS.


958 Adalbert, from the monks of S. Maximinus a Bishop ordained, and
to the nation of the Rugi honorably destined, but nothing to profit being able and
vainly himself fatigued seeing, he returned. And in the year 966: Adalbert, to the Rugi already before a Bishop ordained, of the monastery of Weissenburg Abbot was set over. And in the year 969, when the Magdeburg Archbishopric by Otto the Emperor was being founded:
Adalbert first there a Bishop is ordained, who at first to the Rugi for
preaching directed, scarcely escaped. He was at that time of great name and
merit, long ago from the monastery of S. Maximinus a monk drawn out and
to be committed was of the new acquisition. Finally in the year 970:
Adalbert from the Weissenburg Abbacy taken up, and to Rome setting out by
John XIII most benignly received as Archbishop is approved, and
with the Pallium endowed on the feast of S. Luke the Evangelist, bidden in Germany to have
Archbishops, that he might be Metropolitan of the whole beyond the Saale and Elbe
of the nation of the Slavs, and at length in the year 981 piously he died. Which and many other things there are read, and I know not whether anywhere so accurately they are indicated.






would be of Christ the year 939: but because then not yet Abbot was Wiker (as
appears from Otto's privilege, which in Zylles is extant, to Ogo the Abbot
given in the year of Christ 940, and of the reign 4) I have judged to be read thirteenth, so that it is the year of Christ 949.

CHAPTER III.

The finding of the body, hidden on account of the fury of the Normans.

[27] Many things indeed still, of the miracles, through the venerable
our Father Maximinus
done, to be said remain; but of those hearts
beholding the hardness, which to the Truth believe not,
saying; Greater things than these you shall do; the style we contract:
lest what to edification could be to the devout,
of scandals matter and fuel of lacerating to minds
become blinded: [Transition from the miracles, to the finding of the body.] for whom indeed if not by moderate silence
it be consulted, while they faith to the sayings shall have abrogated,
and the speaker's zeal with vituperation shall have assailed,
thence more pitiably in the snares of sin to be implicated
they would be, whence rather to escape they ought. [John 14:12.] For which reason
the style, as we said, contracting, those things only briefly
touching, which about the finding of the body of this holy
one we have ascertained, with the end of such a history the present
little work let us conclude. But that more fittingly
and more clearly the order of narrating about the very finding cede
ought, the cause of so long a hiding
of the most sacred clod is worth the trouble that a little higher
we repeat.

[28] At that time, in which almost all Gaul,
to the cruelty of the Normans to be smitten, [The monastery being devastated by the Normans] of divine
animadversion the censure had subjected; when by their own
impiety's torches the Gentiles' fury kindled, the cities
and villages and all Christ's churches with fires burned up,
it happened this city also a. of Trier,
with its suburbs, to the same chances obnoxious
to lie subject. And since so pitiable a slaughter of the citizens
and the city's overthrow, unforeseen and sudden to have happened
is asserted; this monastery among the rest not only
was burned up, but with so great of monks and of the ecclesiastical
family slaughter was filled, that not even one
survivor remained of all, to whom known
was the place of the tomb, [the Body remains in a little crypt,] in which the sacred Relics were enclosed.
But it was the same tomb, as afterward by the divine appeared
nod, behind the altar toward the East, from the very
altar's edge seven feet distant by a space; a crypt
namely very small, of a sarcophagus only capable, which
very briefly and with small enclosed stones, scarcely
above the weight of the spread pavement could sustain. There the precious
treasure of the sacred body for a long time to men,
on account of the chance above mentioned, lay
unknown.

[29] And when by a prolonged time's interval,
after the return of the Pagans, [in which, while the monastery is being restored,] the walls of the church to be restored
had begun; it happened meanwhile a certain one, by nation
an Aquitanian, by condition Maximinus's servant,
a grateful to himself and voluntary peregrination undertaken,
by so great a Father's love led hither to have migrated: that
namely, whom temporally to have as a lord in fact he ought,
a clement to himself with the Lord Patron
to merit by assiduous supplication he might be able. He therefore,
when of his peregrination the cause to those, who then
the monastery presided, he had opened, and they the man's devotion
had approved; for administering to the masons
of his work the material, to the rest of the workmen to be joined
is ordered. And when the daily work together with
the rest he sweated at, on a certain day with the weight of a stone on himself
imposed the sacred sepulcher unknowingly he touched: when
soon as the place itself with his foot he had touched, with so great heaviness
of the superimposed mass he was pressed, that against his will and much
resisting the slipped from his shoulder stone to the ground
fell; and the pavement at the surface bruised,
in the crypt's chamber also a small pebble
by so great a blow's violence it had broken off. Which he beholding
to wonder, and of so great to inquire the cause of the fracture:
when amid the doing so great suddenly of a most sweet
odor a fragrance, [a stone falling being disclosed,] from that very concavity of the hole poured forth
was; that not only himself, but also all his labor's
companions, who to this spectacle perchance had run,
with the same odor's sweetness were filled. With what
then joy the most devout Wenilo, from the conception
of the hope of the most sacred turf to be found, danced for joy,
who ever in words shall set forth? He bids the bystanders to run
hastily, and the Archkeeper b. of the monastery, Wanbertus
by name, in testimony of the hoped from heaven
grace to call. But he, the message of so great joy received, swiftly running, after of the aforesaid odor the sweetness
more fully he had drawn in; eager he ran back to the Brethren, [it is found itself with vast joy:]
and by his relation of the things which had happened the hearts of all
with vast joy he flooded.

[30] They indeed, when after continued dancings and many
to God praises offered from the place withdrew, first
indeed what with the deed needful is doubting, and at the miracle's
novelty stupefied, stuck fast: when yet forthwith, [a triduan fast being indicted]
a wholesome counsel recovered, this which had happened to refer
to the Bishop in common they decree. But then
of the time Rathbodo c. the venerable presided over the
Church. Who the matter by the Brethren's relation ascertained, soon
rejoicing the monastery approached; and counsel with the Monks
taken, not suddenly and lightly and as it were rashly,
to seek the most precious of B. Maximinus's
body treasure to leap forth; but so great a work, by fasts
and prayers suppliantly premised, with the highest
veneration he resolved to begin. Thereupon also,
not in this only city, but in the whole circumjacent
parish, a triduan in the deific Trinity's name being indicted
fast, on the third of the same fast's day, which the sixth
of the sabbath was, all to be present commanding, by the Clergy and people
accompanied, with bare feet and with the litanies'
solemnities, the monastery he sought. So great then a people's
multitude from diverse parts is said hither to have flowed together,
emulously and joyfully all to of their salvation
the spectacle coming, [The Bishop with Clergy and people approaches,] that it scarcely the whole city
of Trier, much less the narrow place of the monastery,
could contain. Nor was lacking divinely conferred by Maximinus's
merits the grace of curings: since none, who
had come sick, did not return having obtained health cured.

[31] [and the Crypt broken through he finds the chest:] Received therefore by the Brethren with the highest honor
the Prelate, soon as he completed the prayer,
with the Monks and Clerics to the place aforesaid,
where the hope was of the sacred Relics to be found, devout
approached: and an iron tool taken, the surface of the pavement
to break he began. Then of the Brethren standing by
the frequent crowd the work begun by the Antistes
swiftly accelerates: and the fragment of pavement removed,
the crypt mentioned, by a stone's blow (as above
we said) pierced they found. Which when utterly
they had dissolved, within a marble sarcophagus
they discern: which opened a chest showed of cypress,
which the most sacred body containing, all
price exceeding had enclosed a gem. What then
the devotion of the Clergy, what the joy of the People, how great for joy
of the Monks the tears, what voices in God's praises
heaven penetrating, when the crowd of those cured
to the Saint's virtues had acclaimed, what to mention
it concerns, when it utterly lacks unfolding? So then in
his Saint powerfully and wondrously our Lord
wrought, as if never, to declare
his merits' excellence, in past anything
had been done in times.

[32] [in which the body incorrupt with the garments entire] Now indeed the chest opened (as the venerable Wenilo,
who at the things done was present, even with an oath
often testified) so d. entire the garments,
so incorrupt the whole body was, as if on the same day
there it had been laid up; the nose only excepted,
which by the sarcophagus's cover a little pressed, and into
the left bent had stood e. But these perhaps incredible
to some will seem, and me in this to be blamed
they will judge, as if to the divine sentence prescribing;
and against that which to man was said, Dust thou art
and into dust thou shalt return, the body of man incorruptible
asserting. [Gen. 3:19.] But indeed far be it from us
so great from true faith aversion, that either to the divine oracles
prejudging impiously we struggle, or to God to be anything
impossible to think even we should dare; since
of him it is written, All whatsoever he willed
the Lord did in heaven and on earth. What therefore
wonder, the divine virtue's omnipotence, as long as
it willed to bestow could have on its own flesh, after the death of the body,
that gift of incorruption; which clearly
is established to be valid for a time even by art and ingenuity
human?

[33] [in an assembly the Stole and Pallium shown to the people:] Furthermore, as we said, the garments and body found
entire, the venerable Bishop the Stole and Pallium
for Relics taking away, others straightway on the holy shoulders
placed around: and soon mounting a higher
step, the people who the voice could hear, with many of exhortations
and consolations words (as to himself
then the occasion of time and opportunity offered)
he addressed. Faith also to the slower to make wishing,
lest by any scruple of doubt over the finding
of the Saint they be moved; that very Stole and Pallium
to all to be seen he spread out: and that day
thenceforth solemn to be appointing, the people by spiritual
blessings confirmed, and by supercelestial
benefits cheerful and dancing,
he dismissed. These are the most sacred of B. Maximinus's body
spoils, at Trier ever venerable, and than every
treasure dearer; which even today in this monastery
inviolate are kept: through which also very many
to the believing and piously seeking benefits, the merits
of Maximinus obtaining, are bestowed by the Lord.

[34] But concerning the sacred Body when the Bishop and
the Brethren, [The body of the saint for some time kept above the earth,] what most fittingly should be done, piously treated;
by common counsel at length it was decreed, for devotion
and love's sake, and against imminent perils
for safeguard's cause, unburied to keep it. So that most holy
clod, over the very place of the tomb an eminent
and decorous work being constructed, raised and most decently
was placed. But many years' courses being passed,
when once of his deposition,
the solemnity was imminent, to a certain one long ailing, his whole
little body now weakened and very far
set, in a vision B. Maximinus appeared: and him, whether
to that very solemnity he was about to go, inquired. He
indeed when the impossibility of his infirmity complained;
Go, he said, as thou canst, by friends' supported
aids; since when my legation to the Provost
thou shalt have related, the grace of cure forthwith thou shalt obtain:
and he gave a mandate about burying his body
after the manner of human condition, and soon disappeared.
Morning therefore being made nothing delaying the man,
his friends he calls together, the vision expounds, and the necessary things
for traveling prepared, the journey he undertakes, and on the very
of the aforesaid festivity Vigil to the monastery comes.
And when by his own into the church he was carried, [he himself by the sick man cured in a vision bidding,] there
set down the Provost's coming he awaits. Soon
moreover as in the coming one's ears Maximinus's mandates
he set down, he himself also, all adverse health
laid aside, unharmed rose. The declared therefore
of B. Maximinus will, by so evident and illustrious
attestation of a miracle; it happened also Rotger f.
the Bishop (who to Rathbodo in the Bishopric had succeeded)
the same hour to have come, for the sake of praying to
the memorial of the Saint. To whom when through the Provost, and
him who had been cured, the Saint's also will
became known; [it is brought back to the crypt.] for a little to the rest of the body indulging,
the rest of that night with the Brethren in vigils
and prayers he passed: and at first morning of the following
day, that is on the very festivity of his Deposition, the Body
most sacred, in the same place in which before it had been buried,
with hymns and prayers magnificently to burial
he committed g.

[35] These about the most glorious confessor of Christ
Maximinus, to believing and religious ears by us
in whatever way heaped let suffice: lest if perchance more
to relate we should be eager, at these few some itching,
utterly become hardened and entirely become deaf. For the rest
I beseech all, who this little work not with envious
eyes will deign to regard; [Epilogue.] that when them the ruder
shall offend discourse, an easy to the inexperience pardon
they give; nor be amazed that a rustic man, and one who
scarcely the first rudiments of the grammatical art has perceived,
with an orator's abundance to speak could not. Of rashness indeed,
as one who beyond my powers presumed, by no one
me I hope to be argued; because the premised little preface
sufficiently to the readers will open, how great of the commander
the authority me, unwilling and much resisting, to
these things at length impelled.

ANNOTATIONS.




At Trier the deposition of S. Maximinus the Bishop, whose Sacerdotal vestments
in a brazen urn even to our, nay the Normans', times, in Testimony
of his sanctity were seen incorrupt.




APPENDIX D. P.

On the later Translation of the body, and the dedications of the Church, and the Relics in it and elsewhere preserved.

Maximinus, Bishop of Trier on the Moselle (S.)

BY THE AUTHOR D. P.

The body of S. Maximinus to the prior crypt
the bringing-back indicated, of which already it was treated, [After the conflagration in the year 937]
Scheckmann in the prior little work these things subjoins:
There came a little after no small
loss. For indeed of grace
in the year nine hundred thirty-seventh, monastery
that a voracious flame almost consumed. There presided
then the venerable Ogo, an Abbot not only useful, but
also necessary: who the place itself renewed, a religion
introduced stricter, and the church anew restored
and perfected. Which they dedicated, [the church restored in the year 942] under the honor
of the ancient Patron B. John the Apostle and Evangelist,
the worthy of veneration men a. Rubertus the Trier Archbishop
Rutger's successor, and b. Adalbero the Metz
Bishop, in the year of the Lord's Incarnation c. nine hundred
forty-second, of the reign of Otto
the first the sixth year, the fifteenth Indiction, the third
Ides of October. On the same day, the precious bodies of the blessed
Archpontiffs of Trier, Maximinus, Agritius, [the bodies of S. Maximinus and others are translated,]
into the new church, and replaced under the high altar
in diverse sarcophagi, as now it is discerned. The three
first conjointly; Maximinus indeed in the middle,
Agritius on the right, Nicetius on the left: at their heads,
on the right Basinus, on the left Weomadus.
This replacement was celebrated by the Reverend Prelates
Rubertus and Adelbero aforesaid, by the Religious
Abbots Ogo aforesaid, Ageualdus e. of Gorze,
Erkenboldus f. of Toul, g. Hubertus of S. Arnulf of Metz,
present a great college of monks, and a copious
crowd of the people.

[2] There came long after another certain reparation likewise
and dedication, [another dedication was made in the year 1245.] which also the last, of the Virginal birth
in the year one thousand two hundred forty-fifth,
the most venerable greatly man Lord k. Arnold of that
name the second the Archbishop the Trier metropolis
governing: consecrating it the Lord
Conrad l. Archbishop of Cologne, by the consent
of the Lord Arnold aforesaid, in the honor of SS. John
the Evangelist, Maximinus, Agritius, Nicetius the blessed
Archbishops, on the day eighth of the month of July, in
the presence of the Lord m. Sifrid the Mainz Archbishop:
which Dedication at once those three, together
with the venerable n. Bishops Richard of Worms,
and Henry of Courland, with several adorned
Indulgences, the same confirming and more adding the Most Holy in Christ Father, the Lord o. Innocent
the Pope fourth …

[3] [The showing of the Relics Double,] It pleases now the venerable of this Maximin Church
Relics by name to describe, and the first
of the same festive showing. Annually ever
on the day of the Ascension of the Lord, in the morning about the seventh
hour, is made the showing of the Relics most celebrated,
but of the less principal ones: but of the principal ones, it is reserved
from seven years to seven years. But it is celebrated
with that most renowned pilgrimage of Aachen,
and also now newly instituted, but perpetually
to last, the Trier one, on the day eighth of the month of July.
Now to the Relics let us come.

[4] [which are of Christ the Lord,] Of the Lord Jesus Relics. The little knife of the Lord
Jesus, which he used in the last Supper in the dividing
of the Paschal Lamb. Of the holy Cross. Of the linen,
with which Christ was girded in the washing of the feet.
A part quite excellent of the wood of the lance, by which his side
was opened on the cross. Of his purple garment.
Of his white garment. Of the sponge, with which he was given to drink.
Of the column, at which he was scourged. Of the cord,
with which he was bound. Of the sudarium, with which was veiled the face
of him in the sepulcher. Of the table of the last most holy
supper of his.

[5] Relics of B. Mary the Virgin. The veil of B. Mary,
with which she was covered at the Lord's Annunciation. [of B. Mary,] The comb
of B. Mary the Virgin. Of the hairs of B. Mary. Of the milk
of the blessed Virgin Mary.

[6] Relics of the Patrons of our Church. The head
of S. Maximinus the Archbishop. [of S. Maximinus and the other Patrons,] A great part of the Pallium,
to B. Maximinus from Rome directed. Of the locks of B. Maximinus.
Two staves of the holy Bishops Maximinus
and Martin, the use of which they had, seeking
the thresholds of the Apostles Peter and Paul. Of S.
Agritius the Archprelate. Of S. Nicetius the Archbishop,
illustrious Relics of the legs and arms with the thumb.
Of the hairs of the same. Of S. Quiriacus the Confessor,
Chaplain of S. Maximinus, several Relics.

[7] Relics of the Apostles and other Greater Ones.
Of the beard of S. John the Baptist. [of SS. John Bapt. and the Apostles,] Of S. Peter the Apostle:
likewise of his hairs. Of S. James the Greater:
likewise his tooth. Of S. Bartholomew: likewise
of the flesh and skin of the same. Of S. Matthew the Apostle
and Evangelist. Of SS. Simon and Jude. Of
S. James the Less. Of S. Mark the Evangelist. Of S.
Barnabas the Apostle.

[8] Relics of the Martyrs. The arm of S. Stephen
the Protomartyr. [of the Martyrs,] Of S. Clement, Pope and Martyr.
Of S. Cornelius, Pope and Martyr. The arm of S. Vincent,
Levite and Martyr. Of S. Donatus, Bishop
and Martyr. Of S. Erasmus, Bishop and Martyr.
Of S. Valentine the Martyr. Likewise his tooth. The thumb
of S. Laurence, Levite and Martyr. Of S. Sebastian
the Martyr. Of S. Quirinus the Martyr. Of S.
Maurice the Martyr: likewise of his fellowship. Of
S. Gangulf the Martyr. Of S. Christopher the Martyr.
Of S. Pontianus the Martyr. The arm of S. Lazarus, by the Lord
raised. Of S. George the Soldier: likewise the tooth
of the same Martyr. Part of the head of Oswald King of the English
and Martyr. Of SS. Felix and Adauctus. Of S.
Thyrsus Leader of the Theban legion, a Martyr in the church
of S. Paulinus resting.

[9] [of the Confessors,] Relics of the Confessors and Pontiffs. Of S.
Athanasius Bishop of Alexandria. The arm of S.
Martin the Bishop. Of S. Nicholas the Bishop. Of S.
Willibrord first and last Archbishop of Utrecht:
likewise of the chasuble of the same. Of S. Hubert
the Bishop. The tooth of S. Servatius. Of S. Lutwinus Archbishop
of Trier. Of S. Benedict the Abbot. Of
S. Antony. Of S. Simeon Confessor of Trier:
likewise a joint of the finger of the same: likewise part of the shoulder-blade
of him: likewise the band or linen biretta of the same.

[19] Relics of the Virgins and others. Part of the head
of S. Apollonia, Virgin and Martyr. Of S. Catherine: [of the Virgins and others.]
likewise of the sudarium with which before the wheels she wiped the sweat:
likewise of her locks. Of S. Barbara. Of S. Lucy,
Virgin and Martyr. Of S. Dorothy. Of S. Scholastica,
sister of S. Benedict. Of the XI thousand Virgins.
Of S. Margaret: likewise of the sudarium of the same.
Of S. Walpurga the Virgin. Of S. Mary Magdalene:
of the locks of the same: likewise of the veil of the same. Of
S. Helena the Queen: likewise of the veil of the same. The arm
of S. Anne the mother of Mary, who as she was the beginning of salvation,
so may she be also of our salvation the augmentation, and moderatrix,
through her daughter our Lady Mary,
with whom she herself rejoices and her son our Lord
Jesus Christ, in the sight of the divine Majesty, forever.
Amen.

[11] Thus far at the beginning of the preceding century Scheckmann,
from which time various of war disasters experiencing lower Germany, [In the last destruction of the church by the French,]
and with these the Trier neighboring diocese,
frequent of the San-Maximin monastery vexations and of the Monks flights
saw; nothing yet in that whole most calamitous century, nothing
in the following equally unhappy, so sad suffered the most sacred place,
and before thirteen centuries to the faithful venerable, as
when the Trier city captured by the French, the Governor set over it
and Superintendent, on the pretext of better defending against the Germans
and Spaniards the city, the sacred and profane edifices
all, within a cannon's shot placed, to be overthrown commanded the King
(as is established) utterly ignorant, and the deed vehemently abominating.
Not did go to the authors unpunished so execrable a crime:
for not long after, before that gate which to S. Maximinus
leads, together with his horse struck by lightning, and into a ditch
hurled one, his unhappy breathed out soul; another, by a wall
ball cut off in that bulwark of the City was, which the same
faces; the French themselves of a better mind not obscurely
confessing, that S. Maximinus and his fellow Saints, whose
splendid and ancient basilicas they had leveled to the ground, [the Saint's sepulcher remained inviolate,] this
from them this penalty exacted. Took care nonetheless the holy Antistes,
lest this time also his sepulcher altogether be violated.
For of the crypts that one which to the chief altar had been subject
(because below the earth built, above the earth to those about to fight enemies
of use to none could be) remained as it was, of external
ornament only despoiled: and the rest of the Saints' tombs, through
the whole circuit of the most ample temple, by sacrilegious daring violated,
proceeded S. Maximinus, in the midst between SS. Agritius and
Nicetius the Bishops to rest, by the daily Mass sacrifice
even then honored; as in the year MDCLXXXII
to me wrote the new before two years Abbot Alexander
Henn, of his predecessor and uncle a most worthy successor.
The same in the same epistle added, that the Saint's head, enclosed
in a silver statue of greatest weight and price, at Luxemburg in
the house of the Maximin Refuge religiously is kept, [and the head enclosed in a silver statue.] which the next
spring he was about to bring back, together with other Saints' Relics,
into the restored by a three-year labor part of the church.

[12] But it is worthy that here entire be read a Relation, by
the same Abbot to me through a letter made in the year MDCLXXXVI
ending: [After the six-year troubles of that desolation,] There happened of our monastery and church
the destruction in the year MDCLXXIV, in the months April and
May, with such of those commanding the inclemency, that not for
one even Religious a little dwelling was left.
Whence on 10 May, thirty, as many as then we were Monks,
to the house of the Maximin refuge within the city of Trier,
to receive ourselves we are compelled; where in one chamber
three and four, nay even six, through distinct old
walled little cells, stabled rather than hosted,
the divine Office yet, with great of the whole neighborhood
concourse, through a whole nine-years' exile, even
to the restoration of the monastery, constantly we kept:
and also through every day of holy Mass
the sacrifice outside the city we celebrated in the crypt of S.
Maximinus: which alone and only, to his Saint's
honor, the loving God's providence had kept entire
and unharmed against the rushing rubble's and the overhanging
arch's mass, and the injuries of the soldiers,
all the other Saints' tombs profaning.
But when, during this nine-year desolation, the most reverend
Lord Maximinus Gulich, our most worthy Abbot,
by old age and troubles broken, had fallen asleep in
the Lord; and I, in the year MDCLXXX on the day 10 January, by
a free Convent's election, beyond all my
merit and wish, into his place was substituted;
the Most Holy our Lord Innocent XI, [the new in the year 1680 Abbot Alexander,] in
the Bull of confirmation, which, as being to the Apostolic See
immediately subject, from the Roman Curia we received,
of the ruined church and the Maximin monastery the restoration
to me enjoined, with these gravest formal
words: We will moreover, that thou to the church
Abbatial's repair according to thy powers attend, thy conscience
in this charging.

[13] Therefore by that Apostolic mandate stirred,
and of the help of God and the Heavenly ones confident, in the year
MDCLXXX, [the monastery being restored within three years,] within the Octave of Pentecost, with the invocation
of the Holy Spirit, that arduous work I undertook;
with such of the aiding and promoting Deity
benignity, that, what even to think would have been
presumption, within of one not entire three-years' straits,
that vast and quadrilateral of the monastery
edifice, together with of the most ample temple of Maximin
the appended crypts, not without most manifest of the propitious
Divinity's indication we completed: and in the year
MDCLXXXIII, on the feast of S. Constantine the Great, who in the year
CCCXXXIII our monastery in his Augustal
Palace had founded, the whole Trier
metropolis applauding, to the pristine lares we returned. He had indicted,
to augment of our return the pomp, the most Eminent
of Trier the Prince Elector, for that
day, from the Metropolitan church to S. Maximinus,
a solemn with the Venerable Sacrament procession:
which under a vast of drums, of bombards
and of cart cannons din, [thither festively with his own he is brought back 21 March 1683] and
through all the city's basilicas of pealing bells
clangor, the whole Trier Clergy,
through their troops and colleges distributed; and the whole
city, partly festively armed, partly to the spectacle
and devotion poured out, going before and following,
even to S. Maximinus accompanied. Where
sung in thanksgiving the solemn Mass and
the Ambrosian hymn, the feast ended a religious
of two hundred and more persons banquet, in the Abbacy
and the double Refectory. The greater temple's fabric,
through God's grace, even so far we have brought,
that within a year the final hand it awaits. May
God grant, that to the greater glory of his name, in
his Saint's service to be strengthened and preserved we may merit.
Thus he.

[14] [Relics of S. Maximinus at Prague.] Of the body of S. Maximinus, a notable piece of
the arm or of the leg, and another smaller, brought by Charles
IV the Emperor to Prague in the year MCCCLXXII,
likewise part of his staff to be preserved at Prague, writes in
his Prague Diary Pessina of the same Church the Dean. There is
of the same S. Maximinus Archbishop of Trier a Church
parochial in the city of Sens; and in it some sacred bone
not small of the same Saint is held in veneration, and
a feast under the rite of three Lessons, which from the Life are recited,
is celebrated in the whole diocese: under which rite also we find
the cult of S. Maximinus prescribed in the old Breviaries,
of Verdun, of Toul, of Limoges, of Langres, of Sens, and of Tours, of Amiens too and some others, [at Sens,] but
under the name of Maximus; finally of Besançon also in Burgundy
three Lessons, of the Life indeed in some, in most
indeed of the Common of a Pontiff Confessor to be said: which all
a notable and ancient and through all the Gauls spread S. Maximinus's
cult prove. Nay even among the people of Sens under his
name there is a parish, and in it a bone not small of this
Saint. But at Cologne, which city, as we saw,
he honored, being present or even presiding at the Synod there;
in the very place in which the Synod is believed held,
of most ancient origin there stands a church, which to its village the name of S. Maximinus
gave, at least from the XII century, in which that church by the Ursuline
Nuns was delivered to some poor Sisters. [and at Cologne,]
So Aegidius Gelenius Syntagm. 56, treating of the beginning of the monastery,
which now under the rule of S. Augustine and of Canonesses
Regular by the institute is held, not without some
S. Maximinus Relics, in Reliquary V preserved: such
also some there are in the same place in Reliquary XVIII of the church
of S. Pantaleon; and also in a certain very old Cross of the church
of Walciodorum in Belgium, as asserts Raissius in his Hierogazophylacium.

[15] Furthermore in the aforementioned Besançon diocese, not
only anciently was venerated S. Maximinus: [and in the Besançon diocese;] but also
a little chapel he had very old, at the sixth from the city milestone,
near the village of Torpet; to which little shrine on the day
XXIX May to go is wont yearly a frequent people:
and the gouty, who thither are led, of B. Maximinus's
help to experience they say. So John James Chifflet
of Besançon, in part 2 of his Vesontio; but another S. Maximinus
understanding, who by S. Caius the Pope to Besançon directed,
a little chapel, by S. Linus Peter's disciple first built,
under the name of S. Stephen restored; and the Bishopric abdicated
as a hermit in the place aforesaid lived, and was buried by
his successor Paulinus. And these things indeed he sets forth, as
received from the tablets of the Besançon church, so ancient,
that scarcely another of them the author could have been, than he who
in that very, of which he wrote, age lived: this moreover therefore,
because the old Ms. says, [where they are feigned, by grace, Maximinus and Paulinus to have been Bishops,] that the same Maximinus another Basilica
in the forum of the city near the Capitol consecrated:
and How much, says Chifflet, now from that changed
the city's state! Where that forum or Capitol?
A feeble indeed for so great an antiquity for some writing
to be asserted argument. The same things as above, of S. Maximinus's
little chapel, since from Peter Francis Chifflet's sense had said
the Sammarthani; they recognize, that to the things said are repugnant
the Besançon Martyrologies, in which on the day XXIX May
mention is had only of Maximinus of Trier;
but nowhere of Maximinus of Besançon a memory
is celebrated.

[16] The same from Peter Francis's opinion say, that the Catalogue
of the Bishops, in which Linus, Maximinus, Paulinus,
the first Bishops are named, six hundred years ago was written:
which how scanty an age it is, for proving a thing
in the III century done, everyone sees. Indeed scarcely can I
doubt, but that just as from that emulation, to most Churches
Gallican once common, of arrogating to themselves as great
as possible antiquity, from the Romans the people of Besançon borrowed S. Linus,
on no testimony or indication from antiquity relying; [as well as S. Linus]
so they snatched occasion, from the old among them cult of S. Maximinus,
the same with his successor Paulinus to themselves from Trier
to bring; and as to the burial of the master, by the disciple
cared for outside the city, the same to say, which were read
in the Trier Acts. But such a foundation laid,
nothing more easy was, than the churches' by S. Helena
at Besançon erected beginnings to the same S. Maximinus
to refer. The aforepraised Peter Francis edited a Dissertation
one about Constantine's conversion, in which to prove
he attempts, that Helena with her grandson Crispus at Besançon
lived, the city with gates, towers, public edifices adorned, and
at last the city of the Crispolini to be named wished,
whence Chrysopolis afterward made the ignorant posterity.
There was when these things were done a Bishop at Besançon S. Hilary,
whom first I would make in the order of those, whose to us
came down the names (which can at his day XXII July
more accurately be weighed) for, whom before him Peter Francis puts
Eusebius, this one he took from the fabulous of the found Cross
acts: and because it was established, that Eusebius who there is named
the Roman Pontiff, the things said suit not; first of all
he thought to thence make a Bishop of Besançon: which
elsewhere we have sufficiently refuted. The Chifflets confess, that nothing among them
is known of the pretended that S. Maximinus's body, [and S. Eusebius.] and therefore
they suppose it still to lie hidden there, where buried to have been they believe.
Nor more I esteem to be known at Besançon of the body
of S. Paulinus; and equally gratis to be asserted, that he in the church of S. Stephen
before the altar rests.

ANNOTATIONS.


b. Adalbero, brother
of Frederic Duke of Lotharingia, to have sat is found in the year 928, dead in
the monastery of S. Trond in the year 964, Albericus notes the year 966.





in the diploma of Adalbero this year 942 given, by whom he from the monastery
of Gorze taken up, first after the reformation Abbot was constituted.

h. Frederic, uncle
of the said Adalbero the Bishop, from Provost of Gorze made Abbot of S.
Hubert, at the request of Richarius Bishop of Liège, dead at Trier, while at this
Translation he was present, and first in the said church buried; as
more fully is explained in the Life of B. John num. 55.
