APPENDIX II.

NOTES.

1. The Church of S. Martin, in the opinion of some, was built by King Dagobert at the desire of S. Wilfrid, when, after his expulsion by Egfrid from his see of York, he had landed in Friesland, and commenced the harvest which Willibrord and Boniface afterwards gathered in more abundantly. But the holy Wilfrid, than whom few saints have drunk of the cup of bitterness more deeply, could stay among his new converts but a very short while; and when, after his departure, the inhabitants in great measure relapsed into their former usages, the Church of S. Martin was dismantled; but when S. Willibrord fixed his archiepiscopal see at Utrecht, it was purified and hallowed again to the service of GOD, the injuries which it had sustained having been repaired. In after years it became the Cathedral Church of the city.-See Alban Butler's Lives of the Saints, in S. Willibrord, November 7.

2. This has been generally supposed to be the same with S. Willibald, the nephew of S. Boniface, and Bishop of Eichstadt. The opinion owes its origin to a mistake of Wicelius, in his "Hagiology of the Saints of the Church of GOD," published at Basle in the year 1541. The writer of a supplementary life of S. Boniface had stated simply," Willibaldus vitam conversationemque viri Dei, necnon passionem

conscripsit," &c. Wicelius (whether falling into the error himself, or following others) printed the passage

"Ego, Willibaldus Episcopus, &c., vitam et passionem Bonifacii conscripsi," &c. In this reading he was followed by Canisius, Serrarius, and Mabillon. But there is abundant internal evidence in the life itself to show that the writer was not the same with S. Willibald, who shared much of the labours of S. Boniface, and would have no need to betake himself to the accounts of other men; whereas the author of the life in question styles himself Willibaldus Presbyter, being probably a priest of Mayence. And so far from being an eye-witness of any of the labours of S. Boniface, he does not seem even to have been his contemporary. If he were, it could only have been during his extreme youth; and there is no evidence in the work itself that he had ever seen him. He states moreover that he had undertaken the task at the urgent request of Lullus, the successor of S. Boniface in the archiepiscopal see, and Megingozus his suffragan, and that his authorities were partly Lullus and Megingozus themselves, and in part other disciples and companions of S. Boniface, who had personal knowledge of the facts narrated; and he repeatedly states that his whole narrative has been obtained from the information of others, and from no acquaintance of his own with the labours of S. Boniface. It is manifest at once that S. Willibald could not so have spoken of himself.

3. The Monastery of Nutscelle is stated to have followed the rule of S. Benedict, a native of Norcia in Umbria, born about A.D. 480. He founded the celebrated Abbey of Monte Cassino, in the kingdom of Naples, in the year 529, during the pontificate of Felix IV. The order has since multiplied itself into several independent bodies, as the Gilbertines, Silvestrians, Cistercians, which are, however, only reforms of the same order, with the constitutions slightly varied. The rule of S. Benedict was a very strict one. has been celebrated in more recent times for the wonderful

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constellation of wise and learned men which it has produced in various kinds of knowledge. But the rule, as designed originally, had regard almost wholly to manual instead of mental labour. They were enjoined the former during seven hours of every day, which are mostly now spent in reading and in spiritual functions. The original rule also commanded them to rise within two hours after midnight, and to spend the time from matins to daybreak in meditation, and also two hours each day in sacred reading; to abstain from all flesh meat, even of fowls, and never to partake of food out of the monastery, unless they were at a distance from home which precluded their returning the same day: it allowed moreover but a very small quantity of wine each day-the measure termed a hemina, the exact amount of which has been a matter of some disputation. In short, it aims principally at silence, solitude, prayer, obedience, and humility. For the attainment of the last-mentioned grace, it assigns twelve degrees: 1, sorrow of heart and fear of GOD's judgment, with a constant realisation of the Divine presence; 2, self-abnegation; 3, ready obedience; 4, patience under sufferings and injuries; 5, the imparting of our thoughts and designs to our spiritual director; 6, contentment and gladness in all kinds of humiliation; 7, to esteem ourselves baser than all, even the greatest sinners; 8, to avoid all love of singularity in words or actions; 9, the practice of silence; 10, the avoiding of dissolute mirth and loud laughter; 11, never to speak with a loud voice, and to be modest in our words; 12, to be humble in all our exterior actions.-See the Life of S. Benedict in Alban Butler's Lives of the Saints.

The Abbey of Nutscelle was destroyed subsequently during one of the inroads of the Danes, and was never rebuilt.

4. Berctwald, according to the Anglo-Saxon chronicle, was consecrated by Guodun, Bishop of the Gauls. He was

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the first Englishman who had filled the Archiepiscopal See of Canterbury. Up to this time it had been occupied by Romans, or, at all events, by foreigners. Berctwald is called by Bede a man learned in the Scriptures, and well instructed in ecclesiastical and monastic discipline, yet not to be compared with his predecessor." He had, until his consecration, been Abbot of the Monastery of Raculph (now Reculver) on the Inlade. Archbishop Theodore, whom William of Malmesbury terms a consummate scholar, and who presided over the see for two and twenty years, had been consecrated by Pope Vitalian, A.D. 668, when he was sixty-six years of age. He was a native of Tarsus in Cilicia, consequently a Greek as well as a Latin scholar. With him Hadrian was sent into England, to preside over the Abbey of Saint Augustine, but partly also from the jealous care already shown by the Latin Church against the subtle intellect of the Greeks. However, Theodore himself was especially zealous subsequently in preventing the spread into England of the Eutychian or Monophysite heresy, which at that time was vexing the Church at Constantinople, and which maintained that the Divine and human natures of our LORD, although distinct before they were united, yet when united became only one nature. "The English Church received more advantage," is the testimony of Bede, "during the time of his pontificate, than ever they had done before."

Theodore and Berctwald were, moreover, the first Archbishops of Canterbury who were buried within the Church of S. Peter and S. Paul, for before that time, they had all been buried in the north porch of the same (which was now full), where reposed the body of S. Augustine.-Bede, Hist. Eccl. ii. 3, and iv. 1.

5. Winfred likewise urged to Willibrord his want of age, and deprecated his election before he had attained the Canonical period of fifty years. The precise import of this

is doubtful. There is no ecclesiastical law to that effect, nor was the custom everywhere observed: and he was himself consecrated Bishop seven years earlier. It is the opinion of some, that it was a rule in England that none should be set apart to the priestly office before thirty years of age, or to the episcopal before fifty, and that this rule was thence called Canonical; while others have considered that he was referring to the Levitical ordinance (Numbers viii. 24), which enjoined that after fifty years of age the Levites should be advanced from the service of the tabernacle to the charge over it.

6. S. Rupert, or Robert, the Apostle of Bavaria, was by birth a Frenchman, and of royal blood. The time of his mission has been disputed. Some place it in 570 or 580; but stronger proofs have been produced by Mabillon and others for deferring it to 696. The sovereign of Bavaria at that time was Theodore, who, with most of his people, was baptized by S. Rupert. He had been Bishop of Worms, but being expelled by the violence of the people, he was made Primate of Bavaria, and fixed his see at Juvava, now Salzburg. He laboured greatly also at Ratisbon, and Laureacum, or Lorch. When his health was declining, he appointed Vitalis Bishop of Salzburg, and retiring to Worms, died about the year 718. But the see had long been vacant when a Priest named John was appointed to it by S. Boniface in 739. In after times the Archiepiscopal See was transferred thither from Laureacum in honour of S. Rupert.

The Christian faith had, however, been planted in Bavaria as far back as two hundred years before this time by S. Severinus; but heresy had sprung up, and owing to the convulsed condition of the country from wars and tumults, and all the horrors consequent upon them, the light of the Gospel had been entirely extinguished.-See A. Butler in S. Boniface.

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