¹ From the parchments of the Monastery of Saint Hubert in the Ardennes.

Prologue #

¹ To the venerable father in Christ, Immo Ousmannus,

² All good things [are] in the highest Good.

³ When I promised you, Father, that I would obey you, you laid upon me such a task that, had I not pledged myself to everything without reserve, I would rightly have refused it. For you ordered me to write something concerning the deeds of the blessed man Kaddroe, as though I had attained some mastery of learning, or had been so familiar with that man; whereas neither does my talent suffice, nor do I know anything of his deeds except what I have heard from others. To this is added that you force me, a rustic fellow, to speak among rhetoricians: a subject that might be useful to some will offend many by the roughness of its style.

⁴ Yet you promised to keep a certain draft between us: I obeyed as best I could. But if it should fall into the hands of others, the subject matter will excuse the style; for it will be free from all envy even among rivals, whoever they may be—since I myself would gladly accept it if someone were to revise it for the better and enlarge it. Moreover, let no one reproach us concerning the location of islands or the names of regions, lest, by exposing another’s ignorance, he display his own foolishness. Let him rather read histories, that he may recognize that we have spoken the truth.

⁵ Here and forever, blessed Father, farewell.

The Life of the Blessed Abbot Cadroe of Valciodorum #

¹ The loving mercy of almighty God, knowing that human nature is constantly prone to long for perishable things, so that at last it might be able to aspire to those that endure, appeared at the time ordained by the incomprehensible and eternal decree of His counsel, coming with grace and instructing us, so that, denying impiety and worldly desires, we may live soberly, justly, and devoutly, and, with the darkness of ancient error wiped away, may enter the gates of life with rejoicing. [Titus 2:11–12] But lest, at the far end of this exile, someone seeking his homeland should fail, he says: “Come to me, all you who labour and are burdened, and I will refresh you.” [Matthew 11:28] And lest you should begin an unknown journey, he says: “I am the way.” [John 14:6] And what reward awaits the one who goes, he shows: “Through me,” he says, “if anyone shall enter, he will be saved.” [John 10:9]

² Therefore, the guarantor of this covenant, in order to encourage those who share in frailty and mortality to hope for life, and to stir up those summoned to the path of salvation, wished to set before the weakened infirm continually a mirror of example; of whom many, teaching justice to the multitude by word, already shine like stars to everlasting eternities. [Daniel 12:3] Very many others, by the example of their deeds, have driven others toward the gate of beatitude, and in the house of God—who everywhere meets those who labour for Him as a joyful rewarder—they have toiled, each according to his strength.

³ But since the inertia of our own age—amid an abundance of iniquity—has so chilled charity that it has grown utterly slack, to the point that it not only does not cooperate or attend to those who labour, but does not even take care to examine the deeds of those who once laboured in the vineyard of our Father’s household, deeds which were written down for our consolation; nevertheless, the unfailing generosity of God always finds those whom it may set forth, so that, if we neglect the reading of former examples, we may be stirred by the sight of those present. Of these, namely, the memorial of good works—although it fittingly has a band of imitators—ought also to have writers, because the hand of the Lord will not be powerless, such that through this means He may at some time add certain persons to His service, granting to those who persist in this task the reward of eternal recompense, with due order preserved. How many, eager for progress, upon whom the ends of the ages have come, not only passing on what they saw but also what they heard, have offered in the house of God gold, silver, and precious stones. And we, who have scarcely obtained even goats’ hair, have nevertheless applied ourselves to these things, so that, if we are slow to follow those who should be imitated, as though a blind man wished to show the way, we may dare to describe someone whom another both ought and is able to imitate; and if we ourselves cannot yet prevail, we may at least provide material for the pen for those who once were willing and able.

⁴ The Pactolus, therefore, a river of Asia, divides the regions of Choria and Lydia, upon which a city, Chorischon, was founded by an ancient hand; its inhabitants, Greek in language, customs, and nationality, were engaged in pursuits of many kinds of labour and trade. On this account, embarking on ships and passing through Patmos and Abydos, they reached the islands of the Hellespont and Upper Thrace; and, captivated by the richness of the region, they returned to their homeland. Not long afterward, having constructed a fleet and taken aboard their wives, children, and all their household goods, and having joined to themselves men of Pergamum and Lacedaemon, they chose to set out in order to take possession of the land they desired. Now, as they entered the Hellespont, the north wind arose, against which they strove in vain, and they were driven toward Ephesus and the island of Melos; and thus, sailing past Ortygia and along the Cyclades, through the Carpathian Sea, they marveled that they had reached Crete. From there, with hope of their homeland renewed, they boarded the fleet again, but when the south-east wind arose from the prow, they were diverted into the Sicinian gulf; and soon, when they had come into the great African Sea, unless driven by the excessive force of the winds, they would have entered—wandering through the Gallic Sea and the Illyrian gulfs—between Corsica and the island called Inclyta, which, wondrous to say, offers healing to wounded eyes yet brings blindness upon thieves. For what were they to do? The sun had hidden itself; moon and stars, pouring forth darkness, had condemned the day. Nowhere was there land; a dreadful storm had mingled the heavenly waters with the earthly, so that, with ancient chaos seeming to return, you would believe that all things had been confounded together.

⁵ Hope of survival had been taken away from the wretched ones—for who would not shudder at such dangers as theirs? For neither Aeneas nor Ulysses, whom histories hand down as having endured very many trials, could have borne such things. And so, escaping the Illyrian waves, they were carried between the Balearic islands and entered Ebusus of Spain. Not long afterward, passing through the waters of Gades and entering the western sea, they were driven ashore at the rocks which, exceeding the height of human sight and famed by ancient error, were called the Pillars of Hercules. From there, with the African wind rising now on this side, now on that, after immense perils they were driven to farthest Thule; there indeed, by a heavenly regard—one which foresees the future, I would call it mercy—“I will call not my people, my people, and her who had not obtained mercy, one who has obtained mercy” [Hosea 2:23; Romans 9:25]; He restrained the winds and calmed the seas. Then, because they did not know where they had come, after resting for a short while and eventually repairing their ships, like pagans entrusting themselves to fortune they committed their sails to the winds, their fleet to Neptune, and, God commanding it, at last with a favourable course they made landfall beside Cruachan Feli, a mountain of Ireland.

⁶ Crassus had stained Chaldea with his own blood; Pompey the Great was governing the affairs of the Roman state and city as consul; Julius Caesar was subduing the rebellious Gauls in a struggle of seven years. Therefore, having disembarked upon the land, as is the custom, to explore the nature of the places, the customs, and the condition of the people, they discovered the nation of the Picts. Cloin is an ancient city in Irish, situated upon the river Synam; its inhabitants, wishing to burn the ships of the newcomers, were soon overcome by arms and stripped of their power. Thereafter, the Chorischii, seeing that the land was fertile, a land of milk and honey, by frequent encounters subdued those islanders and seized Armagh, the metropolis, and the whole land between the lakes Erne and Ethioch, spreading far and wide; they captured also the city of Kildare and Corach, likewise a city of the men of Munster. And now, having joined forces, they entered the besieged city of Bangor in Ulidia. Several years passed, and crossing the nearby sea they filled the island of Euea, which is now called Ioua; nor was this enough, for after traversing the sea adjacent to Britain, they made their way along the river Ros and settled in the region of Rossia. They also sought out and conquered, with intent to possess them, the cities of Rigmonath and Bellethor, though they lay far from them; and thus the whole land, called by their own name Chorischia, they afterward named—after a certain Lacedaemonian, Nélus or Niulus by name, son of Aeneas, who had been their prince and who had formerly won an Egyptian wife in war, named Scotta—calling it Scotia from the name of his wife, the native speech being corrupted. And after the passage of years, through the blessed Patrick, armed with faith, they bowed their necks to Christ the Lord; many of them there were who, striving lawfully in the arena of faith, having obtained the palm of eternal reward, crowned in the sanctuary of the Godhead, stand beside Christ. But since the blessed deeds of these men have filled their own proper pages, lest we be burdened with another’s labour, we have judged it best to pass over what is already well known.

⁷ Since, however, we have once put our hand into the fire by describing men of a foreign people, and have not wholly withdrawn from them, we have promised—even in unpolished speech—to set within the bosom of the Church a son, a young olive tree sprung up in the woodland fields. There was therefore a certain man of royal blood, distinguished for great wealth, named Faitheach, who by riches and nobility took to himself a wife like to himself, named Bania; she, in the flower of her youth, had borne sons by a former husband, but after being joined to this one remained barren. And so, after many intercessions of the saints, which she had brought before the most merciful ears of Almighty God through the merits of the blessed Columbanus, she went with her husband to his shrine; nor was she frustrated in her vow, for when they had kept vigil at his tomb with fastings and prayers, they scarcely fell asleep, and each seemed to herself to be holding a candle with a flame alike in brightness; when they gazed upon them with joy, they suddenly marveled that they were compacted into a single light, and look, a man of splendid appearance appeared, saying: “Woman, your tears have stained my stole, and your prayers have stood in the sight of God; and He who granted Samuel to Anna when she prayed [1 Samuel 1], and who gave conception to Rebecca when Jacob asked [Genesis 25:21], has commanded that you conceive and bear a son, named Kaddroe, who shall be a future light of the Church, and who shall possess the power corresponding to his name.” An unconquered warrior in the camps of the Lord he shall rise up, standing against the adversary like a wall, prepared to stand in battle for the house of Israel. Awakened therefore from sleep, they rejoiced over the vision with thanksgiving, and, not uncertain of the promised mercy, returned home with exultation; and that they were to receive such offspring became a joy shared by all.

⁸ Meanwhile the woman conceived and bore a son, upon whom, according to the command of the Lord, she bestowed the name Kaddroë. The fame of the newborn child had filled the neighboring regions; and, as is the custom of the land, a throng of nobles came running together, of differing sex and age, eager to take charge of the child’s upbringing. The mother therefore, wary of the rivalries of so many powerful nobles, replied that she could not withdraw him, except to the one to whom God should command that he be given. By chance she had lain down upon a couch, and amid that great company sleep stole over her, and scarcely, gently spreading through her limbs, caused her to see as though a hawk had flown around the house, and, all others being set aside, had settled upon the crown of the head of a certain matron. When she awoke, she then told those standing around what she had seen. And so, by the common counsel of all, the child was entrusted to that matron to be nursed; he was taken up into the woman’s house and was weaned there. His father, already foreseeing future industry in the boy’s tender disposition, attempted to nurture him toward worldly pursuits.

⁹ Now the boy had an uncle, named Beanus, who from early age rejoiced in the service of Christ, steadfast in vigils of prayer, devoted to almsgiving, and watchful over himself; and since he wished, if it were possible, to draw all men to Christ, turning to God he devoted himself with all his prayers to the child’s salvation. Soon divine mercy was present, and in a vision commanded the old man to demand the boy from his father and send him to the schools. The old man obeyed and approached the man concerning the matter. He refused, and laughed at the old man as though he were mistaken; but when he was again ordered to press the matter, he returned to the boy’s father, revealed the commands, and insisted that the boy be returned to Him who had given him. Then the man, bearing it ill to be importuned by the old man over what he did not wish to be demanded back, said that the old man was in error of judgment, that he could not lose the son who had been born to him by promise in his wife’s old age, the staff of his parents’ old age, whom so great a household awaited as its lord.

¹⁰ Therefore, when the old man departed without success, the Lord visited the mother of the boy, and she conceived again and bore a son named Mattadan; and the Lord added an instruction to admonish the old man: “Go,” He said, “tell the boy’s father: ‘Come, man, I demand the boy back from you, by command of God, who has given you another in place of him; and if he is unwilling, tell him that the wrath of divine judgment hangs over him.’” Without delay he went to the man to speak to him about the matter. When he refused, he said, “Give way, lest the severity of heavenly vengeance fall upon you as you contradict.” “And if you suppose that I speak this on my own and not by command,” he said, “as a sign of the wrath threatening you, the horse which is your best will die.” Wonderful was the speed: while the words were still rolling on the old man’s lips, a stable-boy announced the animal’s death. When this was heard, terror rushed upon the man; he stiffened, and warmth left his bones. At last, weeping though unwilling, the man went with the mother to the tomb of the blessed Columbanus, and bringing the infant—whom God was demanding—he handed him over to the same old man to be brought up. The old man therefore cared for the child and instructed him, as he was able, in the divine law. Now he had passed beyond infancy and was approaching adolescence, and with the keenness of his intellect he outstripped those of his own age.

¹¹ Meanwhile, certain men, driven by a pestilential spirit, were ravaging those who had once been the fosterers of the infant. Since they were unable to resist by force, they approached the youth and laid before him a complaint full of misery. For it is the custom of the land that if any of the nobles foster an infant, thereafter they seek help in all matters from him no less than from the child’s parents themselves. And in order to inflame the young man to give them aid, they said, “Since we nurtured you, if we had washed sheep or horses, we should have been fed on their milk and, mounted on horses, should have better avoided the fury of the enemies; whereas now, with you present, we are overcome by plunder and devastation.” By chance Beanus was absent, when the youth, stirred with emotion, seized his weapons; and calling his companions, he resolved to pursue the enemies. And now they had taken their stand on the bank of a swollen river, across which the enemies were, and the use of boats was being sought, when one of the company—a cleric by rank, appointed as guardian to the youth—reported the matter to the old man on his return. Then indeed, clapping his hands and dissolving into tears, he said, “A fine guardian of the youth have I left you.” And when the other made excuse that he had not been able to resist, Beanus said, “Break off your delays, and compel him to wait for me.”

¹² But when the cleric said that the youth would by no means desist from what he had begun, the old man brought forth the Gospel which he was accustomed to use and said, “Take this, and adjure me, that it may be opened.” The cleric went ahead, carrying out the old man’s commands, bearing the book as a sign, and compelled the weeping and resisting youth to remain standing on the riverbank. Beanus followed and inquired into the cause of the young man’s anger. He, however, related the matter and said that it could not be right for him to allow the suffering of his fosterers to remain unavenged. But the old man was calming his fierce spirit. When he would not yield, the old man said to him, “Then seek concerning this the will of Him to whom you have pledged your faith”; and so that he might come to know it, he opened the book which he had received from Him and seized upon the first verse he found; and it was: “If anyone takes what is yours, do not demand it back” [Luke 6:30]. But since this did not satisfy him, he turned the passage again and encountered one contrary to the young man, which was: “All who take the sword shall perish by the sword” [Matthew 26:52]; and when he turned it a third time, he came upon: “You wicked servant, I forgave you all that debt because you begged me; ought you not therefore to have had mercy on your fellow servant, as I also had mercy on you?” [Matthew 18:32–33]. And since he could not contradict these, he returned in peace with the man of God and devoted himself more attentively to reading and prayer.

¹³ Now on a certain day, when the old man had laid his aged limbs upon a little bed, and Cathroë was resting with his companions not far away, a virgin appeared to the man of God, whose brightness of face surpassed the brightness of the sun, so aged that you would not think her of our time, although she appeared youthful, clothed in a sevenfold garment into which whatever can be spoken or conceived was woven. The old man, marvelling at her, asked who she was and from where she came. Then she said, “I am Wisdom, who dwell in counsel and am present among learned thoughts” [Proverbs 8:12], “and I have come to take this youth”; and she vanished from the sight of the onlooker, and the youth was seized with a love of learning, such that, unless he were handed over to secular studies, you would think him about to die. The man of God understood what he had seen, and, having prepared what was necessary for journey and school, he sent the young man to the metropolis of Ireland, to Armagh, where he shut himself up in the former discipline of studies, not fearing, after divine doctrines, to seek worldly letters, so that by these, made clearer, he might be able to set forth more accurately, upon examination, the things he had once learned; just as he read that Plato, the philosopher of the nations, summoned by outstanding reputation, had gone to Egypt, and there, together with the prophet, had received in eloquent words the one God above all, whom before he did not know.

¹⁴ Accordingly he was instructed, and, far surpassing his contemporaries and companions, he traversed the training-ground of wisdom step by step, with Wisdom herself as his guide. What more? Whatever the poet sang, whatever the orator said, whatever the philosopher devised by experience—nothing escaped him. Whatever has been traced by anyone through number, measure, and weight, by touch and by hearing, he absorbed; and even the hidden paths and courses of the stars he delineated with greater learning by the ray than Egino, than whom I do not know whether anyone more approved exists in the hierarchy of heaven. Thus taught, he crossed back over the sea and returned to Beanus, and throughout all Scotia he faithfully dispensed to his fellow servants the wheat of wisdom entrusted to him. For although the Scots have many thousands of teachers, they do not have many fathers. In the disciplines of the arts he begot them; and because his lips instructed many, he was not joined to one afflicted, for from the time of his arrival no wise man had crossed the sea, but they were still dwelling in Ireland. The old man rejoiced that the youth was making progress and that in all things which he attempted he had no equal.

¹⁵ Meanwhile time was passing, and the man of God was praying that the Lord would direct the young man into the way of salvation; nor was God’s mercy long delayed, for He always hears those who call upon Him in truth [Psalm 145:18]. And when, wearied by the vigils of a certain night, after hymns he had laid his limbs upon the little bed—as he often began the morning early and joyful—sleep came upon the old man; yet he neither slept fully nor was almost awake, but was carried into a kind of ecstasy. He saw an assembly of great men being formed, and as he marvelled at them, he hoped that they were about to accomplish something great. Then one of them, more venerable than the rest, said, “It is fitting to increase the army of the eternal King, ordained from ages past; you,” he said, “assign to the rest from among those who rest here certain youths, who must perform leaps in the presence of the commander.” He commanded that “He who comes leaping upon the mountains, skipping over the hills” [Song of Songs 2:8] should say this, and should show to him who looks upon us what they must leap over. Beanus is therefore led and sees three pits dug into the earth: the first and second were of no small size, the third of excessive and dreadful depth, of immense width. Its far bank was full of brightness and joy. The old man did not hesitate to ask what these things meant, and the answer was given that the youths must leap over these if they wished to have the favour of the commander; but to the old man, fearing danger for Cathroë, it was said, “Do not fear; that magnificent youth will leap them all. They will indeed leap, though differently, but he will go before more happily—the one for whom you fear the most. And lest you think the vision without cause, consider what the pits signify: the first is the voluntary loss of possessions; the second, the leaving of one’s homeland; the third, the practice of the monastic life. Moreover, the far bank of that place of exultation is the attainment of everlasting life.” The vision then vanished, and the old man was shaken from his bed.

¹⁶ Not many days had passed when he himself was addressed by the Lord: “Cathroë, go out from your land from your kindred and from your father’s house, and come into the land which I shall show you; and I will appoint you leader of my people, and I will lift you up above the height of the clouds, and I will call you to the inheritance of Jacob your father” [cf. Genesis 12:1; Isaiah 14:14; Isaiah 58:14]. Awakened, the young man was seized with a love of pilgrimage, and, leaving all things behind, he entered upon the path of wandering for God. Rumour spread the news, and sorrow and mourning came upon all, rich and poor alike. Every age and every condition ran together, and as though ruin and devastation were approaching all Scotland, the lamentable cry of all arose: “Why, Father, do you abandon us, or to whom do you leave the fruit of your labour? Why has it pleased you to go abroad, when we are all strangers before God? And shall we, taught by you, bewail our dwelling as exile? Are you prolonged away? Look, we beg you, upon the fruit which you are able to produce by teaching so many, and upon those to whom it is necessary to impart the help of knowledge. Do you not, in the vision of John, perceive what the eternal Word of the Father admonishes you? ‘He who hears,’ he says, ‘let him say, Come’” [Revelation 22:17]. Moved therefore by these tears, he remained there for a little while, yet he rose up against himself within himself. Nearby there flowed the course of a very strong river, beside which, as often happens, the mass of a certain tree had grown up; so by night, with God alone as witness, he would go there; stripping off his garments, he would cast himself into the river amid the greatest terrors of cold; and lest he be hurled headlong by the force of the current, he held with his hand a rope which he had bound around the tree; and he stood there for as long as it took him to complete from the one hundred and eighteenth to the one hundred and third Psalm.

¹⁷ Meanwhile, as winter was passing away, the seas were calming, and he again set out upon the road of his proposed pilgrimage. Then indeed sorrow and mourning once more seized the whole region, and as all ran together, the king who ruled the land, named Constantine, hurried to detain the man. A part of the journey already completed, Cathroë entered the church of the blessed Brigid to pray, when the crowd summoned from various places, noble and rustic alike, filled the church. All begged the man not to abandon his country. Turning to them, he gave only this reply to the king and to all: “I will not abandon you, for wherever I shall be, I will keep remembrance of you.” Then the cry of the people was raised, and with the relics of the saints placed before him, they implored him by their intercession to yield to them. But he said, “If you bring the relics of the saints for this purpose, to restrain me from the resolve I have undertaken, then with me seek their intercession, that they may deign to show whether I have entered upon the way of salvation. For Christ, when He set before us leaving father and mother, brothers and sisters, and all that belongs to us, added none of your counsel” [Matthew 19:29; Luke 14:26].

¹⁸ To Abraham also, because he obeyed God and went out from his land from his father’s house, it was reckoned as righteousness [Genesis 12:1; Romans 4:3]. In vain therefore did the king, together with the toiling people, promise the greatest things, since he did not yield; his parents, stirred up and swelling with quarrelsome anger, said, “If we cannot prevail by prayers, we will restrain him with iron chains and prison.” “That,” he said, “is in your power; but as long as I am in bonds, I will in no way eat or drink.” By chance, with the king there had come a certain abbot named Mailodarius, who, being fair in counsel, said, “If we cannot turn this man from the resolve he has undertaken, let us, as each is able, provide help for his journey, so that we may be able to share in the reward of his labours.” Then all, eagerly contributing gifts of gold and silver, clothing and horses, dismissed him with the blessing of God, and under the king’s own guidance he came as far as the land of the Cumbrians.

¹⁹ King Douenaldus ruled over that people; and because he was a kinsman of the man, he met him with great joy, and keeping him with himself for some time, he conducted him as far as the city of Loida, which lies on the boundary of the Normans and the Cumbrians. There he was received by a certain nobleman named Gunderic, by whom he was led to King Erichius in the city of York, who indeed had as his wife a kinswoman of the holy Cathroë. From there he set out for the city of Lyons, and was received by a certain old man named Heyfrid, with whom he stayed for the night. Meanwhile, through negligence, the city itself caught fire, and when the greater part had already been consumed, the victorious flame was licking what remained. Then indeed God wished to make known what merit Cathroë possessed in His sight. He was therefore asked by the old man to come to the aid of the perishing city by prayer. Trusting in the Lord, he ran amid the fire and what remained, and turning to the Lord said, “To You, O Lord, belongs whatever serves You. Command, therefore, that the terrors of the raging flames cease.” This he said briefly, and raising his hand he ordered the fire to go back. You might have seen the flame, as if driven back by the force of a wind, gradually failing and dying away. Thus, with all rejoicing, the city was delivered. These are Your works, O God, glorious in Your powers, for the glory of Your name; You who once, when a fire had arisen against a murmuring people, at the prayer of Moses commanded it to be swallowed up [Numbers 11:1–2], now through Your servant Cathroë freed the city from the flames.

²⁰ A report, flying swiftly and filling the whole region, reached the King as far as he was, in the city of Vindecastra, Hegmund by name. He immediately had the man summoned to him, asked him to come, and, delighting for some time in his conversation, begged him to stay with him; then, through the archbishop of that same city, Otto by name, he led him all the way to the harbor, which is called Hymen. There, when they had boarded the ships and were putting out into the deep, a wind arose and they were driven back to the shore. Do you suppose, reader and hearer, that God did not will that this man should cross the sea? Did not Paul, sailing to Rome for the crown, scarcely escape shipwreck, winter, and hunger [Acts 27–28]?

²¹ When all were thrown into confusion, grief seized Cathroë, and the onrush of sorrow did not allow the day to close; and he himself, his limbs worn out by sorrow and fasting, was compelled to take to his bed, with others standing by. Then a man spoke to him in this manner: “Look,” he said, “all those who are with you will not be able to cross the sea, lest they cause you trouble on the way of God which you have entered. Persuade therefore your nephew, and some others, to return with him; and then, when the sea has been crossed, let the farther shore receive you in joy.” Rising therefore, he recounted the vision to his companions, and ordered the young man who had been named to return, providing him with a conveyance and expenses. And so, setting sail, they brought their ship with full sails into the port of Bologna; and continuing their journey by land, they came to the monastery of Parrona. There the lord Cathroë implored the mercy of the Lord and the merits of the blessed Fursæus, that He might show him a place for dwelling. But when night came on, the blessed Fureus appeared to him in a vision; and when Cathroë asked who he was, he declared his name, revealed that he had come because he had been invoked by him, and commanded that he must also change his place.

²² Not far away there was a matron named Herfendis, renowned for nobility and wealth, and filled with the ardour of holy devotion. And because she was barren, whenever she found men of holy pilgrimage she was accustomed to receive them and to do them good for the name of the Lord Saviour. When therefore she heard of the arrival of the pilgrims, she immediately came to them, entreating and persuading them to deign to come to her, since they said they were seeking a place prepared by God, where, living by the labour of their hands, they might serve the Lord. Rejoicing, she showed them a place in the forest of Theorascens, consecrated under the name of the blessed Michael. When they found it suitable to their will, the church was enlarged by the matron and dwellings were built, and they remained there. By common counsel — for they were thirteen — they resolved to choose Lord Cathroë as their lord and father. But since he could in no way be compelled to this, joining themselves with others, they appointed Machallanus, a man of the greatest goodness and his companion in pilgrimage, to rule over them. And living there thus for a long time, they were sustained by the matron’s frequently bestowed benefactions.

²³ Meanwhile, as the desire for devotion increased, they began to aspire to the monastic life. Accordingly, with the consent of that lady, she directed Machalanus to Gorze, to the discipline of the venerable Agenaldus, while Cathroë she sent to Fleury, where Erchembaldus, a man of great religious authority, presided. Thus both attained what they desired: Machalanus made his profession as a monk under Father Agenaldus, while Cathroë, on the day of the Conversion of the Apostle Paul [Acts 9:1–19], before Lord Erchembald at Fleury, assumed both the habit and the mind of a monk.

²⁴ When some time had passed, the often-mentioned matron frequently sent to Gorze, begging Agenaldus with all affection that Machalanus might be permitted to return to the place he had formerly left, and, having returned, govern again the place he had undertaken. Now that place lay upon the river Meuse, and by its ancient name was called Walciodorus. Summoning him there, she established the monastic order there; and Cathroë, brought back from Fleury, though resisting with all his might, she appointed as prior. Not many days had passed when Machalanus, seeing that the care of both houses exceeded his strength, by the sound counsel of many joined their petition to his own and entreated Lord Cathroë that he would not refuse to take upon himself the name of Father in the place Walciodorus. The man was struck with great astonishment and, resisting beyond what can be believed, refused. But when they persisted, lest through humility he should cause scandal to the brethren, the king then reigning — compelled by Emperor Otto — he scarcely consented to assume the name of abbot.

²⁵ Therefore, as the renown of his holy way of life spread far and wide, it called many to the contest of his rule. Many rejoiced to reach the harbor of the monastery after the shipwreck of the world. Among them was a nobleman who fled to Christ, named Giverus; he loosened the military belt and, having professed as a monk, served as a soldier in the monastery. Now it is the custom of monks to serve one another devoutly in charity; and so this man, together with a companion, was ordered to toil at the kitchen duty. When he gladly undertook it, eager to perform some work, he seized a knife that lay nearby, and immediately — the spirit of wickedness insinuating itself — striking his own hand, he stained it with a grievous wound. Running therefore and casting himself down at the feet of Father Cathroë, showing his bloodied hand to the lord, he disclosed what he had done. The father, moved with compassion, made the sign of the cross over the place of the wound and ordered him to return to the task enjoined. But he, departing with the blessing, as the pain withdrew, suddenly marveled that his hand had been restored to its former health; and returning, he gave thanks for the healing he had received. But the enemy of vainglory commanded him not to tell it to anyone.

²⁶ Moreover, the same matron, burning with holy desire, in addition to those places we have mentioned, had from the foundations erected a certain place called Bucleum, in honour of the blessed Peter, and there had gathered a choir of virgins to serve God. Among these, however, a spirit of error presumed upon one and tormented her. She was therefore seized like a wild beast, rebuked, and bound in chains. This circumstance was the cause why Father Cathroë visited the place. They met him with joy, venerated the father whom they had received, and among other things disclosed the misfortune of their sister, begging him to aid the captive. But he, hearing this, was deeply grieved and took up the shield of faith against the ancient enemy.

²⁷ Meanwhile, as the sun was setting, the day came to its close, and a bed on which he might rest was prepared for him in a house near the church by the handmaids of God. When therefore he had quietly lain down, by sound counsel the wretched woman was brought in and placed in that same house. But the wicked spirit, lamenting that it was being punished, filled the room with shouting through the mouth of the girl. Then Father Cathroë, awakened and stirred by the disturbance, rebuked the spirit, saying: “Depart,” he said, “depart, accursed one, and cease to trouble the creature of God.”

²⁸ Wonderful to tell: scarcely had the man of God finished speaking, when the unclean spirit, uttering a roar, was expelled through all the members of the body by a violent flux of the belly, and filled the room with an intolerable stench. “What is this, accursed Devil,” he said, “you who would raise your throne above the stars of heaven [Isaiah 14:13], yet do not dare to endure a man speaking upon the earth — a worm and soon to be dust? Well has it befallen you, that you who boasted should, by your own counsel, deceive a man into exile from his homeland, that through the power of the Name you might be driven from the dwellings you had unlawfully seized.” Therefore the report spread everywhere where his name was carried, and all peoples spoke of the virtues of the man.

²⁹ Adalbero, a noble prelate, nobly governed the noble see of Metz. And when from diverse regions much report was brought to him, which also carried to him the name of this man, and since he was a lover of religious men, he summoned to himself the venerable men Agenaldus and Ansteus, questioned them concerning the man, and inquired how he might come to him. Therefore, when the desire of the lord bishop was made known, the same venerable men frequently addressed the man of God on this matter. Now it was a solemn day, on which the festive memory of the blessed martyr Gorgonius was being celebrated; and as the people flocked together, the man of God Cathroë himself had also come. Having therefore found an opportunity, they laid before him the will of the prelate, and prostrating themselves with their petitions before him, begged that he would deign to remain with them.

³⁰ But who would not love fellowship on earth with those who had already merited eternal dignity in the heavenly hosts? Overcome therefore by the prayers of the suppliants, he consented, and undertook a place not far from the city of Metz, renowned for the bodies and relics of many saints, but at that time already reduced almost to nothing, accepting it as a charge. And because, as we have said, he had taken upon himself the care of souls, he brought with him certain men from Walciodorus; and over those who remained he set, according to their own will, a father — who, although afterward he wandered from the path of righteousness, did not greatly concern him. For the Lord, when speaking through Ezekiel concerning the transgressing wicked, says: “Son of man, I have made you a watchman for the house of Israel; you shall hear the word from my mouth and announce it from me. But if you announce it to the wicked and he is not converted from his evil way, he indeed shall die in his iniquity, but you have delivered your soul.” [Ezekiel 33:7–9]

³¹ He therefore applied himself to the care of the place he had undertaken, and strove, as he had vowed, to raise it up from ruins and ashes. He was visited daily by the townspeople; men and women alike hastened to him, to whom, as one poured out in the Lord with charity for the Word of life, he eagerly endeavored to impart counsel for their souls. For who came to him sorrowful and did not return joyful? Who did not partake of the sweetness of his goodness? Choirs of clerics, monks, and virgins revered him, honoured him, and loved him as a father. For whose stumbling on the way of salvation did he not feel the pain of compassion? How great was his concern for those in danger, how attentive his care for the sick? You would have thought him afflicted by another’s loss, while at another’s joy he rejoiced as though it were his own.

³² Meanwhile it happened that he visited Walciodorum; and as time passed, the annual day of the blessed martyr Gorgonius came round again. And so that he himself might meet with Vultmar, abbot of the monastery of Ghent, and with Medrand, abbot of the monastery of Gembloux, he was returning. And now he was passing by the fortress of Bricum, and they urged him—earlier than the old man was accustomed—to take a meal. When the man of God did not agree with them, they happened to be walking through a pleasant place, watered with herbs and streams. “If,” they said, “we leave this place fasting, through lack of water we shall fast even longer.” Turning to them, the man of God said: “Brothers, it is written: Woe to you, O land, whose king is a child, and whose princes eat in the morning. [Eccl 10:16] Water here and everywhere is in the hand of God, who has promised that nothing shall be lacking to those who fear Him.” [Ps 33(34):10]

³³ They agreed unwillingly and went on fasting for a while. The hour of refreshment was at hand, and they entered part of a certain meadow. Then the holy man, whose countenance was cheerful, said: “Look, brothers in the Lord, a place suitable for our needs.” And when they complained that they had no water to use, the man, knowing how to trust, said: “Do not despair. The hand of the Lord is mighty to give water to His servants—He who commanded water to flow from a dry rock for a complaining people in a waterless wilderness.” [Exod 17:6; Wis 11:4]

³⁴ Nearby lay a clump of rush-covered turf. The man of God approached it and ordered it to be dug around and lifted up. When those who were present obeyed and tore up the turf, water followed. But while the aforementioned men were sitting below, awaiting the man of God and not knowing what to do, and were already on the point of washing their hands and whatever else was necessary with wine, stirred by the murmur of a stream flowing down to them, they marveled at the abundance of water. This spring, which remains to this day, bears witness to what merit Caththroe possesses before God. Returning therefore to his companions, when they praised the miracle in wonder, he said: “The mercy of Almighty God has sent this water to your charity, so that we may know that Christian poverty is always rich.” And so, having taken their meal, they completed the journey they had begun.

³⁵ Moreover, the reason of the place entrusted to him required that he go to the court and speak with Frederick, who was then duke. When the duke had been sought out by the man of God in the appointed place and found, he rose up to meet him as he approached, with all humility, as one would meet a servant of God. And when the holy man most courteously returned the greeting, as they hurried into mutual embraces, the man of God—thinking that one of his companions was following him—stretched backward the staff which he held in his hand; and since there was no one to receive it, it was falling through a window, when, as often happens, a ray of sunlight caught and held the falling staff, as though it were some solid element, so that you might see the elements themselves wishing to serve Caththroe. And what wonder is it if creatures serve the friend of God, when even his enemies are fed by the seeds of the earth, which rain coming from heaven has nourished? [Matt 5:45]

³⁶ From that often-mentioned place also—namely Walciodorum—he was making his way to Metz, and he had ordered a young man whom he himself had raised to accompany him. When this youth, almost halfway through the journey, began to suffer severe pain in his eye, at the sign of the cross made over him by the saint, he rejoiced that the pain immediately departed and that he was healed. The same youth was also afflicted by fevers, and after nearly a year had passed, by the force of adverse health he was now suffering with his whole body wasted away: the fever had left the poor man nothing except the outward appearance of a human being; his flesh consumed, the skin clung to his bones. Meanwhile the holy man—who in the Lord always overflowed entirely with the bowels of mercy—having compassion on the youth, happened to order him to sit close to him, and he held in his hand a bowl with a drink. [Col 3:12] When he had taken a little from it, he offered the remainder to the youth and commanded: “In the name of the Lord, drink without fear.” And immediately, when the sick man drank the potion, the fevers were driven away, he was restored to health, and to this day he bears witness to the mercy shown to him.

³⁷ Lazarus also, a monk of Scottish origin, lived with the man of God in the monastery. He, having been struck by a most grievous misfortune, was tending toward his end. One day, when he was being burned by the heat of a violent fever, with pain returning to his chest, placed in his final breath, he no longer hoped to escape the nearness but the very presence of death. When the holy man ran to him, he found him lying on the ground and asked what he was suffering. The other, with whatever strength he could muster, replied that he was close to death. The saint, touching him with his hands and fortifying him with the sign of the cross, ordered him to rest a little on a small bed. Without delay the sick man recovered; and, his strength restored, he rose to his feet before the faces of those who were marveling, and showed how near the ears of the most kind Jesus are to the prayers of Caththroe. For, as Scripture says: “He will fulfil the will of those who fear Him, and He will hear their supplication.” [Ps 144(145):19] For what did this man do, except the will of God—he in whose mouth Christ alone was present, and in whose heart peace always dwelt?

³⁸ There is no need to praise his humility, for by it he has already obtained the grace of God. How great his sobriety was we do not commit to any discourse, for the pen, overcome by the subject matter, has failed. The restraint of his frugality will perhaps have but few imitators. His patience was beyond human measure; but charity—which, according to the Apostle, is the bond of perfection—shone so greatly in him that, unless you had seen it, you would not believe it. [Col 3:14] But in order that we may set forth something from this by way of example, John, abbot of the monastery of Gorze, a pillar in the temple of God—whose death, as someone (I know not who) says, “the mountains and wild beasts and forests proclaim,” just as lions were said to have been born in Punic lands—having been struck by a most severe bodily affliction, lay confined to his bed. And because he was a man of inexpressible abstinence, by dry foods, as saints are accustomed to do, he tormented his feeble limbs, the spirit compelling him.

³⁹ Father Caththroe, having heard this, arrived at Gorze, charity leading him; and since the sick man did not know what he might give back in return for the ecclesiastical hospitality, he ordered that a dish of meat be prepared. And when the hour of refreshment arrived, it was set before them on the table; and although John had until then refused to touch the food that was brought, Caththroe—knowing that charity does not seek its own, [1 Cor 13:5] and who long before, out of love of charity, had resolved not to refuse such things—took the meat and ate it. When the man of God John saw this, no longer able to resist his command, he restored his weakened limbs by taking nourishment, until he recovered.

⁴⁰ What then? Did not Caththroe in this matter also serve the charity of Christ? From there, returning to the monastery, he took up once more the rigor of abstinence as a shield against spiritual wickedness. [Eph 6:11–12] There is a holy place at Metz called Saint Peter’s, in which a multitude of virgins serve the Lord to the best of their ability. Over them there was moreover a mother, named Heluidis, almost incomparable in every act and manner of life from her very cradle onward. Under her blessed care there was a certain lady who was afflicted by a hidden demonic infestation: whenever it seized her, she was dashed to the ground, gnashing her teeth and foaming at the mouth.

⁴¹ Against this wicked assault of the spirit, therefore, the same mother of their community invited the help of the blessed Caththroe, who, ready to give himself to all who asked, went to the place together with the lord Udo, who had then come to him. But since in the virgin the spirit of error could not be restrained, that physician, trusting in God, approached the patient’s bed with that familiar companion of his, in the name of the cross. And because an enemy of that kind cannot be driven out except by fasting and prayer, [Mark 9:29] when the spirit saw Caththroe armed with fasts and prayers, it departed from the handmaid of God with a groan and did not attempt to return to her again.

⁴² When Adelbero, a prelate of most esteemed holiness, after a course of thirty-five years had completed the run of his administration, had departed to the heavenly realms, Theodoric— a man of imperial lineage, of singular ability, called by God to the episcopal chair—was summoned, by name and by the common acclamation of all. And so that he might surpass the nobility of his blood by the uprightness of his character, although occupied with the affairs of the world (for otherwise he could not provide for so great a city), he turned the intention of his mind toward the memorials of the saints and toward the building and restoration of holy places.

⁴³ Therefore, wherever he could, he transferred the bodies and relics of saints into his own diocese. He loved the conversations of the servants of God and cherished their companionship; hence, out of love for God and for the lord Caththroe—whom he loved uniquely—he enriched with privileges and estates the place of the blessed Felix, which even today those who serve Christ there continue to enjoy. And the blessed man himself he revered as both saint and father; and often calling him to himself, since he knew him to possess the spirit of counsel, he listened to him and entrusted himself more attentively to the prayers of his charity, which he had proved to be pleasing to God by the witness of so many virtues. From these matters we would now think that we had satisfied many, were it not that we wished to avoid giving scandal to the more curious, who place holiness in the estimation of miracles. Nor indeed would there be lacking, in the case of this man, material by which they might be satisfied; but we therefore speak of a few out of many, lest we be accused of wearying the reader.

⁴⁴ Charity compelled this man of God to visit the already mentioned mother of the virgins, dwelling at a place called Cerruptale. When he arrived unexpectedly, and the same handmaid of God said that she did not have meat readily available for the use of the men who had come with so great a man, and the man of God perceived that she was distressed over this matter, he called her to himself and said: “Be comforted in the Lord, in the power of His strength, [Eph 6:10] and confess to Him who gives His hand to the needy and fills every living creature with His blessing. [Ps 144(145):16] For He is able to give what is lacking to those who trust in Him—He who once satisfied with quails the complaining household of Jacob in the desert.” [Exod 16:13; Ps 77(78):27]

⁴⁵ As the holy man was speaking these words, a dog pursuing a deer drove it from a cliff adjoining the monastery; and thus, with its legs broken, it rendered service for the needs of the man of God and freed the handmaid of God from her present anxiety. Thus, shining with these and such virtues, and daily being dissolved and desiring to be with Christ, [Phil 1:23] he heard from the Lord that the day of his death would not be far off. Meanwhile Adelaide, the empress, mother of the unconquered Otto Augustus, holy and inflamed with desire, since she loved all whom she knew to be friends of religion, also cherished this blessed man with sincere affection. Setting out therefore for Italy, she had come to a place situated on the bank of the River Rhine, to Neherestim. From there she sent messengers to Metz, begging the man of God Caththroe to come to her, for the sake of charity. Frequently approached by the envoys and urged by Lord Theodoric the bishop, although he was not ignorant of the end of his days, he did not refuse to set out for the sake of charity—which indeed bears all things—[1 Cor 13:7] judging that he would attain a good end to his life if he were found serving charity.

⁴⁶ But while on the road he summoned certain brothers who were accompanying him and announced to them that his dissolution was imminent. When deep sorrow fell upon them, because they would lose all counsel, he consoled them, saying: “The Angel of great counsel will not abandon you, brothers, unless perhaps you abandon Him yourselves. [Isa 9:6] Receive the commandments of God with all eagerness, fulfil them in deed, and He will direct you into the way of eternal happiness. As for my little body, if there is any place among you for my prayers, carry it back to the monastery and commit it to burial there. But if the Empress should attempt to detain me for a time, I beg you, do not oppose it. For if it should happen that, with her present, I depart from the bonds of the flesh, let your charity know that my little body is deprived of burial in the monastery. After my departure, moreover, if you wish to do anything with deliberation, there are among you good men of counsel—consult them always; and do not forget mother Heluidis, for, according to the poverty of my own judgment, in that sex I have never found her equal. Greet the lord pontiff and the other friends on my behalf, for the charity of Christ; and beg them to come to the aid of my poor soul before God.”

⁴⁷ Meanwhile he came to the Empress, who, when she heard that the man was arriving, ran to meet him with great joy and received him with respectful greeting. And when the man of God asked the Empress, saying, “You know, lady, why I have come here,” and she replied, “Father, out of love of charity,” the man of God—since he was of a pleasantly cheerful countenance—added: “Indeed charity compelled me to come here, but necessity itself also obtained that, coming as I do, I should ask for permission.” That permission, namely what it signified, he himself indeed knew; but the Empress did not at all perceive it.

⁴⁸ When, however, he had spent four days or more with the Empress, and the woman of holy devotion was unwilling to let him go, but insisted through her own entreaties and those of the bishops present that he remain with her for some time, he turned to the brothers and said: “Come now, brothers, act, and since the dissolution of my little body is near, make haste to depart. Do not yield to these entreaties, if you wish to carry my body back to the monastery.” Already four days had passed, and the Empress persisted that he should remain with her for two more days. He therefore consented, unwilling though he was, and completed the two days as requested. There was great rejoicing that they had thus far prevailed upon the man of God. The hour of the meal had come, and the nobles of the realm were reclining at table with the Empress, when during the meal a great fire was lit. Lest any danger arise from the blaze, many climbed onto the roof and the ceiling of the building. And look, one man, carelessly leaning against the flooring, slipped and fell to the ground from such a height of the structure that he might not only have broken his legs, but could have been shattered in his whole body. The Empress therefore calmed the uproar that arose and ordered that the man be carried into the house in which Caththroe was lodging. When he had been brought in and signed by the man of God, and had received drink from him, he was restored to the most complete health. A report spread widely among those of the palace, and the name of the man of God was lifted up in the mouths of all. When the man of God perceived this and bore it with displeasure, he could scarcely succeed in preventing anyone from speaking of it further.

⁴⁹ And when the two days had been completed, as he wished to return to the monastery, and when the Empress had already granted leave and he had departed some little distance, he was suddenly seized by a fever and at once deprived of bodily strength. Having summoned the brothers, he ordered that the journey be hastened, so that, if possible, he might reach the monastery alive. But God so commanding—He who has fixed the boundary of man, which can in no way be passed—[Job 14:5] the aged man, now discharged from service, after the seventieth year of his life and the thirtieth year of his pilgrimage, leaving the human condition behind, entered the heavenly dwelling, [2 Cor 5:1] there to be crowned forever by the rewarder of his labours. [2 Tim 4:8] He was laid out, as custom is, upon a bier, and by some chance his body had turned onto its side. Nearby a certain brother, worn out, had fallen asleep; appearing to him, he said: “Brother, why do you not notice how carelessly I have been laid upon the bier?” When that man awoke and, as we have said, examined the matter, he found the body lying just as he had been told and corrected it.

⁵⁰ The brothers—namely the companions of his journey—filled with grief, sent the mournful message to the city. It cannot be believed what sorrow seized the whole city. They come forth eagerly, and an innumerable multitude rushes out from the city, towns, villages, and fields to meet the body; a single cry of those weeping and lamenting together arose. Although they knew that the man was not to be mourned, since after the long struggles of this life he had entered into the joy of his Lord, [Matt 25:21] nevertheless the memory of his goodness wrung from them the expression of lamentation. From the place which the blessed man had passed, as those who were carrying the body were going out together with the brothers, a certain man afflicted by a long-lasting fever approached them; and as soon as he touched the bier, before the people as witnesses, he departed healed.

⁵¹ Meanwhile the body was brought to Metz; and although, for one who had died, it was received by an immense multitude of clerics, monks, virgins, and also by a mixed crowd which had gathered from all the neighboring places, and although it was led all the way to the place of burial with the greatest display—not, I say, of a funeral, but of a triumph—it was buried in the church of the Blessed Felix. He lives with Christ for eternal ages. [Rom 6:8] Amen.