the time were the disputes concerning the apostleship of St. Martial," and the monks' quarrels concerning the place where the real bodies of St. Dionysius 15 and St. Benedict 16 were preserved.

The virgin Mary" was honored above all saints.

Saturday

by its suffragan see. Santinus, first bishop of Verdun, was looked upon as a disciple of St. Dionysius, and was already elevated with him. In like manner Metz now raised its first bishop Clemens, and Toul its own Mansuetus to the rank of apostle-disciples (first in the legend composed by abbot Adso about 980, Acta SS. Sept. i. p. 615, ss.). Comp. Histoire ecclésiastique et civile de Lorraine, par. Aug. Calmet. t. i. Dissertation prélim. p. xi. ss. Rettberg, i. 90. By Paul, Crescens is said to have been sent to Vienne (Ado in Chronico, Act. vi. ann. 59 et 101) and Mainz (Rupert. Tuitiensis about 1120 de Divinis officiis, lib. i. c. 27) according to 2 Tim. iv. 10 (cf. Eusebii H. E. iii. 4); see Rettberg, i. 82. About the same time Linus is said to have come to Besançon, Memmius to Chalons, Sixtus to Rheims, Sinicus to Soissons, Ursinus to Bourges, Fronto to Perigueux, Altinus to Orleans, Lucianus to Beauvais, Nicasius to Rouen, Exsuperius to Bayeux, Taurinus to Evreux, Eutropius to Sainctes, Julianus to Mans, etc.

14 After he had been put in the apostolic age with his companion Dionysius, and a correspondent life (vita) had been given him, his protegees, the monks of St. Martial in Limoges, wanted even to exalt him to the rank of apostle; but the clergy of Limoges would only allow him the title of Confessor. Controversy on the point at the Syn. Pictav. ann. 1023 (Mansi, xix. 413), Syn. Paris. ann. 1024 (ibid. p. 421). Jordanus, bishop of Limoges, Epist. ad Benedictum P. VIII. (Gallia christiana, t. ii. app. p. 162), declared against the new apostle; but Johannes P. XIX. (Epist. ad Jordanum Episc. ap. Mansi, xix. 417), and after him Conc. Lemovicense, ann. 1028 (not 1029, see Mabillon. Ann. Bened. lib. lvi. no. 49), decided in his favor; Ademarus mon. Cabanensis defended him (see Epist. A.D. 1028 in Mabillon. Ann. append. ad tom. iv. no. 46), and the Conc. Bituricense, can. i. (Mansi, xix. 503) and conc. Lemovicense, both A.D. 1031, at length settle the matter. Comp. particularly the copious acta of the latter (ibid. p. 507, ss.), ex. gr. p. 512: Plane si Apostolus nullus est exceptis duodecim, sicut Ebionitae haeretici praedicant,-ergo Paulus et Barnabas non sunt Apostoli, etc. P. 525: Nos non sumus Ebionitae, qui non recipiunt praeter xii. Apostolos, et Paulem quasi transgressorem legis repudiant, etc. Cf. Acta SS. Jan. v. 535. This, however, did not prevent the monastic discipline in St. Martial from utter extinction, nor the monks from offering violent opposition when the monastery was intended to be reformed (1063) externally by Clugny. See § 31, note 5. At a later period the monks of St. Martial forged two letters in the name of their new apostle, ad Burdegalenses and ad Tolosanos (ed. Badius Ascensius. Paris. 1521; also annexed to Gennadius de Dogm. eccl. ed. G. Elmenhorst. Hamburg. 1614).

15 On this controversy between the monks of St. Emmeran in Regensburg and of St. Dionysius in Paris, see Mabill. Ann. Ben. lib. lx. no. 21 (where also the decision of Leo IX. in favor of the Regensburgians, probably spurious, is printed) and no. 34.

16 The convent Fleury near Orleans claimed the honor of possessing them since the middle of the seventh century; on the other hand Monte Cassino claimed to have the grave and body. Leon. Ostiens. Chronic. Casin. lib. ii. c. 43, 44, 47. Mabill. Ann. in many passages.

17 Comp. especially Fulberti Ep. Carnotensis († 1029) Sermones (Opp. ed. Car. de Villiers. Paris. 1608. 8. Bibl. PP. Lugd. xvii. 1) and Petri Damiani Sermones (Opp. ii. 1). In the latter's sermo, xlv. or i. de Nativit. Mariae, p. 107, it is said among other things: Etsi multa magna facta sunt in creaturis mundi, nihil tamen tam excellens, tam maguifi. cum fecerunt opera digitorum Dei.-Numquid quia ita deificata, ideo nostrae humanitatis oblita es? Nequaquam, Domina.—Data est tibi omnis potestas in caelo et in terra.-Nil tibi impossibile, cui possibile est desperatos in spem beatitudinis relevare. Quomodo enim illa potestas tuae potentiae poterit obviare, quae de carne tua carnis suscepit originem?

was devoted to her, and an officium St. Mariae instituted in her praise. The festival of all souls, which arose in Clugny

18

Accedis enim ante illud aureum humanae reconciliationis altare, non solum rogans, sed imperans, Domina, non ancilla. Sermo xi. de Annunciatione b. V. M. p. 25: Cum fecerit Deus omnia opera sua valde bona, hoc (Mariam) melius fecit, consecrans sibi in ea reclinatorium aureum, in qua sola se post tumultus Angelorum et hominum reclinaret, et requiem inveniret.-Peccant rationabiles creaturae.-Tacet Deus omnipotens, et ordinans ejus omnipotentia tantam dissimulat confusionem. Tandem nascitur Maria, et ad nubiles annos egrediens speciem induit speciosam, quae ipsum alliciat Deum, et divinitatis oculos in se convertat.-Videt et ardet ille vehemens amator, et totum epithalamium in laudibus ejus decantans (Song of Solomon), ubi manifeste sponsus inducitur spirans amorem sincerissimum, nec ultra valens dissimulare quod patitur. Evocatur statim caelestis ille conventus, et juxta Prophetam (Jes. xvi. 3) init Deus consilium, cogit concilium, facit sermonem cum angelis de restauratione eorum, de redemptione hominum, de element renovatione, ac illis stupentibus et mirantibus prae gaudio, de modo redemptionis. Et statim de thesauro divinitatis Mariae nomen evolvitur, et per ipsam, et in ipsa, et de ipsa. et cum ipsa totum hoc faciendum decernitur, ut sicut sine illo nihil factum, ita side illa nihil refectum sit. Traditur epistola Gabrieli, in qua salutatio Virginis, incarnatio Redemptoris, modus redemptionis, plenitudo gratiae, gloriae magnitudo, multitudo laetitae continetur. Serm. xl. de Assumtione b. M. v. p. 97: Sublimis ista dies, in qua Virgo regalis ad thronum Dei Patris evehitur, et in ipsius Trinitatis sede reposita naturam etiam angelicam solicitat ad videndum. Tota conglomeratur Angelorum frequentia, ut videat Reginam sedentem a dextris Domini virtutum in vestitu deaurato, etc.-Ascendenti Domino egressa est obviam omnis illa beatorum Spirituum gloriosa societas.-Attolle jam oculos ad assumptionem Virginis, et salva Filii majestate, invenies occursum hujus pompae non mediocriter digniorem. Soli quippe Angeli Redemptori occurrere potuerunt, Matri vero caelorum palatia penetranti Filius ipse cum tota curia tam Angelorum quam Justorum solemniter occurrens evexit ad beatae consistorium sessionis, et ait: Tota pulchra et amica mea, et macula non est in te (Cant. iv. 7).

18 Both first began in convents. The officium proceeded from the hymns of praise in honor of Mary, of which the first trace is found in the vita Udalrici (bishop of Augsburg from 923-973), written by a contemporary, Gebhard, no. 14 (Mabillon. Acta SS. ord. Bened. saec. v. p. 426): Cursus quotidianus cum matriculariis in choro ejusdem matriculae ab eo caute observabatur, quandocumque ei domi manendum aliae occupationes consenserunt. Insuper autem unum cursum in honore S. Mariae genitricis Dei, et alterum de s. Cruce. tertium de omnibus Sanctis, et alios psalmos plurimos, totumque psalterium omni die explere solitus erat (cf. Mabillon. Ann. Bened. lib. xlii. no. 71). However, these demonstrations of honor received a definite form and greater diffusion in the eleventh century, and especially by means of Petrus Damiani. Comp. his Opusc. xxxiii. de bono suffa giorum, c. 3: Quam fideliter aeterna sperabunt, qui beatae Reginae mundi quotidiana horarum omnium vota persolvunt! Unde pulcher etiam mos in nonnullis Ecclesiis inolevit, ut specialiter ad ejus honorem per omne sabbatum Missarum celebrentur officia, nisi forte festivitas vel feria Quadragesimalis obsistat. Nos etiam Eremis sive Monasteriis, quorum videlicet ad Christi gloriam Ministri sumus, tres per hebdomadas singulas dies Sanctis assignatos babemus, ad quorum scilicet honorem Missas specialiter celebramus.—Quod secundum virorum illustrium pías opiniones atque sententias quaelibet animae defunctorum in diebus dominicis requiescunt atque a suppliciis feriantur, secunda vero feria ad ea quibus assignata sunt poenarum ergastula revertuntur: idcirco ipso potissimum die Angelis missarum honor impenditur, ut et mortuis et morituris patrocinalis eorum defensio procuretur. Sexta quoque feria vivificae Cruci non inconvenienter adscribitur, quae scilicet dies pendentis in Cruce Domini glorioso sanguine purpuratur. Qua die omnes fratres nostri, quos utique monasterialis ordo connectit, hoc etiam ad cumulum propriae salutis adjiciunt, ut et se mactent in Capitulo vicaria collisione scoparum, et insuper celebrent in pane et aqua jejunium. Ad honorem quoque sanctae Crucis eodem die Missas celebrant,

after 1024,19 soon became general throughout the whole church.

ut sibi patrocinium Crucis in die necessitatis acquirant. Cap. 4: Sabbatum enimvero, quod requies interpretatur, quo videlicet die Deus requievisse legitur, satis congrue beatissimae Virgini dedicatur. Quam nimirum sibi Sapientia domum aedificavit, atque in ea per humilitatis assumptae mysterium, velut in sacratissimo lectulo requievit. Petrus Damiani also spread very zealously the Officium S. Mariae, but not without opposition, in the Italian monasteries. See lib. vi. Ep. 32 : Statutum erat (in monasterio b. Vincentii), atque jam per triennium fere servatum, ut cum horis canonicis b. Mariae semper Virginis officia dicerentur. However, a monk, Gozo, opposed it coepit conqueri, satis superque sufficere, quod sanctis praecepit Benedictus, nec novae adinventionis pondus debere superponi, nec nos esse antiquis Patribus sauctiores, qui videlicet haec superstitiosa ac supervacua judicantes psallendi nobis metam omnemque vivendi regulam praefixerant : hac sane debere nos esse contentos, ne ab illa incautius declinantes per anfractus et invia ducamur erronei. He actually succeeded in persuading the other monks, ut solitas b. Mariae laudes ulterius non offerent: but the convent met with great disasters, which did not cease till after they had solita Genitricis Dei praeconia unanimiter pollicentur. Petrus Damiani had himself composed an Officium S. Mariae, Opp. t. iv. p. 9, ss. According to Gaufridus Prior Vosiensis (1183) in Chron. in Labbei Biblioth. nova MSS. t. ii. p. 292, Urbanus II. established as early as the Council of Clermont (1095), ut horae beatae Mariae quotidie dicerentur, officiumque ejus diebus sabbati fieret. Mabillon. Annales, lib. lviii, no. 15, lib. lx. no. 81. Ejusd. Acta SS. ord. Bened. saec. v. praef. p. lxxvi.

19 The decretum by which the abbot Odilo prescribes this festival to all the monasteries of Clugny (ap. Mabillon. Act. SS. ord. Bened. saec. vii. i. 385), mentions the Emperor Henry II. († 1024) as deceased. On the solemnization of it see Antiquiores consuetudines Cluniac. (§ 31, note 3) lib. i. c. 42. It was not till Odilo's death that the legend was formed for the purpose of procuring its permanence and greater diffusion, which is first met with in the vita S. Odilonis by Jotsaldus, c. 14 (Mabillon. 1. c. p. 615): Retulit mihi etiam domnus Richardus Episcopus (in Pannonia, who had previously been a disciple of Odilo) quandam visionem, quam et ego quondam audieram, sed tunc animo minime retinebam. Quodam tempore, inquit, vir quidam religiosus de pago Rotenensi (of Rodez) oriundus ab Jerosolymis revertebatur. Transiens autem mare, quod a Sicilia versus Thessalonicam protenditur, pertulit cum pluribus aliis gravissimum ventum in medio positus, qui navim impellens, appulit ad quandam insulam sive rupem, ubi quidam servus Dei reclusus manebat. This person related to the other: Vicina loca sunt nobis, ex semetipsis manifesto Dei judicio gravissima eructantia ignis incendia, in quibus animae peccatorum ad tempus statutum diversa luunt supplicia. Sunt vero ad eorum semper renovanda tormenta multitudo daemonum deputata, qui eorum poenas de die in diem restaurantes, intolerabiles magis ac magis exaggerant dolores. Quos tamen saepius audivi lamentantes, et non parvam querimoniam facientes, quia orationibus religiosorum hominum, et eleemosynis pauperum, quae fiunt per diversa loca sanctorum, multotiens per Dei misericordiam ab eorum poenis liberarentur animae damnatorum. Inter caetera vero mentionem et maximam querimoniam noveris illos praecipue fecisse de illa Cluniacensi congregatione et ipsius Abbate. Quapropter per Deum te admoneo, si ad tuos cum prosperitate habueris reditum, ut haec omnia quae a me audisti nota facias praedictae congregationi, et ex mea parte denuncies, quatenus magis ac magis insistant orationibus, vigiliis et eleemosynis pro requie animarum in poenis positarum. The pilgrim, after his return, executed this commission. Hac igitur occasione sanctus Pater generale propositum per omnia monasteris sua constituit, ut sicut in capite kalendarum Novembrium festivitas agitur omnium Sanctorum, ita etiam in sequenti die memoria generaliter ageretur pro requie omnium fidelium animarum, privatim et publice Missae cum psalmis et eleemosynis celebrarentur. omnibus supervenientibus pauperibus eleemosyna multipliciter daretur; quatenus per haec jacturam sibi provenire magis ac magis doleret adversarius, et e contrario gratularetur sub spe misericordiae in hoc laborans Christianus. Nearly the same thing, but not without

SIXTH CHAPTER.

HISTORY OF ECCLESIASTICAL DISCIPLINE.

Contemporary chronicles: Reginonis, abbot of Prün, de Disciplinis ecclesiasticis et Religione christ. lib. ii. written 906-908 (according to the latest editors of the Gesta Trevir. Wyttenbach and Müller, 899, see tom. i. Adnotat. p. 27, at p. 99, ed. Jo. Hildebrand. Helmst. 1659; auctius St. Baluzius. Paris. 1671. 8; ad opt. codd. fidem rec. F. G. A. Wasserschleben. Lips. 1840. 8. Cf. Ballerini de Antiquis collect. canonum, P. iv. c. 11, Wasserschleben's Beiträge zur Gesch. d. vorgratian Kirchenrechtsquellen. Leipz. 1839, S. 1. Bahr's Gesch. d. rom. Lit. im karol. Zeitalter, S. 535). Abbonis, abbot in Fleury († 1004) Canones excerpti de aliis canonibus, written before 997 (in Mabillonii Analect. ed. ii. p. 133, ss.). Burchardi, bishop of Worms († 1025), Conlectarium canonum or decretorum volumen, written 1012-1023 (ed. Colon. 1548. fol.; Paris. 1549. 8. Cf. Ballerini, l. c. P. iv. c. 12). Comp. Spittler's works published by K. Wachter, Stuttgart, 1827, i. 270. (Fragment from a second part of the History of Canonical Law.)

$34.

DISCIPLINE OF THE CLERGY.

Die Einführung der erzwungenen Ehelosigkeit bei den christl. Geistlichen und ihre Folgen, von D. F. A. Theiner und A. Theiner (2 Bde. Altenburg, 1828) i. 444.

The impurity of the clergy caused by their celibacy, long a constant subject of legislation at the synods, increased during these times of rudeness to unnatural crimes. The bishops, who were always becoming more worldly, led the way in evil example, and the inferior clergy followed with the less restraint as they had become so much more independent by the firm establishment of their benefices. While their office appeared to be privileged to commit the most scandalous excesses, many began to live in variations, is likewise related after the death of Odilo by a person belonging to Clugny, Burchardus, Dominis Patribus et senioribus Cluniacensis coenobii, told as something, quod veridicis testibus nuper audivimus (see Mabillon. 1. c. p. 584). From this expression as well as from the introduction of Jotsaldus, it is clear that the story was unknown at Clugny in Odilo's lifetime. The same is given in extract by Sigebert. Gemblac. ad ann. 993, who, however, transfers the scene to Sicily, to the places, quae vocantur ab incolis, Ollae Vulcani.

1 Conc. Moguntiac. ann. 888, can. 10 (Mansi, xviii. 67): Ut clericis interdicatur, mulieres in domo sua habere, omnimodis decernimus. Quamvis enim sacri canones quasdam personas feminarum simul cum clericis in una domo habitare permittant: tamen, quod multum dolendum est, saepe audivimus, per illam concessionem plurima scelere esse commissa, ita ut quidam sacerdotum cum propriis sororibus concumbentes, filios ex eis generassent. So too conc. Metense, ann. 888, can. 5. Riculfi Ep. Suessionum constit. ann. 889, c. 14. Conc. Namnetense, ann. inc. c. 3 (Mansi, xviii. 167).

Among the numerous synodal regulations, comp. conc. Aenhamense, ann. 1009, c. 1.

3

the ordinary state of marriage. The violent measures of Dun

(Wilkins Conc. Magn. Brit. i. 286. Mansi, xix. 299): Omnes Dei ministros, et imprimis sacerdotes rogamus et docemus, ut Deo obediant et castitatem diligant, et caveant sibi ipsis ab ira Dei. Certissime norint, quod non debeant habere ob aliquam coitus causam uxoris consortium; ast pejus est, quod aliqui habeant duas vel plures: et quidam, licet dimiserit eam, quam nuper habuit, ipsa vivente tamen aliam ducit, etc. Benedictus P. VIII. in conc. Ticinensi (between 1014 and 1024), ap. Mansi, xix. 345: Sacerdotes Dei, ut equi emissarii, in feminas insaniunt :-toto vitae suae tempore summum bonum, ut Epicurus philosophorum porcus, voluptatem adjudicant. Neque id caute faciunt incauti: cum publice et pompatice lascivientes, obstinatius etiam quam excursores laici meritricari non erubescant (comp. below, note 5). A fearful description of priestly lewdness is given by Petrus Damiani Opusc. vii. liber Gomorrhianus. Praef.: Vitium contra naturam velut cancer ita serpit, ut sacrorum hominum Ordinem attingat. Cap. 1: Alii siquidem secum, alii aliorum manibus, alii inter femora, alii denique consummato actu contra naturam delinquunt. Cap. 2: Quidam rectores Ecclesiarum circa hoc vitium humaniores forsitan quam expediat, absolute decernunt, propter tres illos gradus, qui superius enumerati sunt, nemi nem a suo Ordine debere deponi; hos autem solummodo non abnuunt degradari, quos ultimo actu cecidisse constiterit. Cap. 6: Sed o scelus inauditum !-quod dignum illis poterit excogitari supplicium, qui cum suis spiritualibus filiis haec mala-commitunt ?— Quis jam sub ejus imperio maneat, qui de poenitente facit pellicem, et quem spiritualiter Deo genuerat filium,-per suae carnis immunditiam subjungat servura? Comp. Leo IX.'s letter to Petrus Damiani, relating to this subject, prefixed to the latter's work. Ecce omnes illi, qui quavis quatuor generum, quae dicta sunt, foeditate polluuntur,-ab omnibus immaculatae Ecclesiae gradibus tam sacrorum, canonum, quam nostro judicio depelluntur. Sed nos humanius agentes, eos, qui vel propriis manibus, vel invicem inter se egerunt semen, vel etiam qui inter femora profunderunt, et non longo usu, nec cum pluribus, si voluptatem refraenaverint, et digna poenitudine probrosa commissa luerint, admitti ad eosdem gradus, in quibus-fuerant,-volumus atque etiam jubemus. (Cf. Caron. ad. ann. 1049, no. 10). * Cf. § 23, note 2. Bonizo ap. Oefele, ii. p. 799. Guidonis Disciplina Farfensis (about 1040) in Vetus disciplina monastica (ed. M. Herrgott). Paris. 1726, p. 37: Cum per universam Italiam Christi praecepta annullarentur, et velut in fastidio versarentur: diabolicae suggestiones coeperunt augmentari, et opere compleri, ita ut etiam in sacris constituti ordinibus, sicut mos laicorum est, uxores acciperent, et sine aliqua difficultate haeresim exercerent simoniacam. Leonis VII. († 939) Ep. ad Gallos et Germanos (Mansi, xviii. 379): (Gerardus S. Lauriacensis Ecclesiae Archiepiscopus) intulit lamentabile et nimis Jugendum, ut Domini sacerdotes publice ducant uxores. Aventinus, who also, Annal. Bojorum lib. iv. c. 23, p. 461, ed. Gandlingii mentions this epistle, remarks, lib. v. c. 13, p. 541, of the times before Gregory VII.: Sacerdotes illa tempestate publice uxores, sicuti caeteri Christiani, habebant, filios procreabant, sicuti in instrumentis donationum quae illi templis, mystis, monachis fecere, ubi hae nominatim cum conjugibus testes citantur, et honesto vocabulo Presbyterissae nuncupantur, invenio. Thus Presbyter quidam Gunduni nomine cum Presbyterissa sua Hiltigande makes a present to the Abbey of Ebersperg (Defele Scriptt. rerum Boicarum, ii. 28, no. 82); So too quidam sacerdos nomine Perhcozus ac ejus Presbyterissa Liutpurc (1.`c. p. 29, no. 100). In the year 1055, Richolfus Presbyter makes a gift to the convent Benedictbeuern, and among the witnesses we find first mentioned Froibirgis, uxor praelibati Presbyteri (Monum. Boica. vii. 40). In the case of another presentation appears Gisila, quam Atto Presbyter duxerat uxorem (1. c. p. 42). Wilhelm. Episc. Ausonensis, gives in fief with the approbation of his chapte 1052, to Ermengaudo canonico nostrae sedis, uxorique tuae et filiis tuis a Castrum (Petr. de Marca Hispan ica, app. p. 1097, no. 236). Petri Damiani lib. iv. Ep. 3, ad Cunibertum Ep. Taurinen sem (or Opusc. xviii. contra Clericos intemperantes, diss, ii.): Inter nonnullos virtutum flores, venerabilis Pater, quibus tuae sanctitatis vernat ingenium, unum mihi, fateor, valde isplicuit. Permittis enim, ut Ecclesiae tuae clerici, cujuscunque sint ordinis, velut jure matrimonii confoederentur uxoribus. Praesertim cum et ipsi clerici tui, alias quidem satis onesti, et literarum studiis sint decenter instructi. Qui dum ad me confluerent, tamquam