Contents
The series entitled " Lives of early and mediaeval missionaries " is designed to include the lives of the best known pioneer missionaries to whose labours the conversion of Europe to the Christian faith was due. Within recent years biographies of a large number of modern missionaries have been published, but, with hardly an exception, no attempt has been made to provide English readers with biographical sketches of the missionaries who worked in Europe between the fourth and the twelfth centuries. This fact is the more surprising, inasmuch as, in many cases, biographies exist which were written by contemporaries and which, though they were not written from a modern critical standpoint, nevertheless enable us to apprehend the conditions under which the Gospel was first preached to the various nations of Europe, while at the, same time they throw light upon the missionary problems which their successors in the Mission Field of today are called upon to solve.
It is proposed that the biographies issued in this series should consist of translations of the earliest existing lives of the selected missionaries with introductions which will enable readers to appreciate the historical value to be attached to the original biographies, and the conditions under which the work of the missionaries was undertaken.
References are not infrequently made to the hardships which missionaries were called upon to endure, especially during tile first half of the nineteenth century, a century which witnessed a great expansion of missionary activity, but we are apt to forget the perils, the hardships and the discouragements which constituted the normal experienc of their predecessors. These earlier missionaries threaded their way through trackless forests, braved starvation and want amidst hostile tribes, were persecuted, tormented and oppressed : nevertheless their faith failed not, and, though the Churches which they helped to establish and the Christian communities which they created were sometimes destroyed as the result of wars and political convulsions, they bequeathed to us as an imperishable gift an example of heroism, endurance and faith.
In reading the lives of these early and medieval missionaries we need constantly to remember that the standard by which we should judge the success or failure of missionaries, alike in ancient and modern timec, is not supplied by the visible and immediate results that can be registered, but by the opportunities which they afforded to the inhabitants of nonChristian lands to see in them the embodiment of Christian ideals and to behold a real though incomplete reproduction of the life of Jesus Christ.
The story of the conversion of Europe (limited and incomplete as it has been) would form, if it could be adequately told, the most wonderful and inspiring volume which, apart frorn the Bible, has ever been written. It is in the hope that its glory and inspiration may in some faint measure be discerned i that this series of missionary biographies has been planned.
C. H. R.
Introduction to Life of Anksar
.
When one of Anskar's followers suggested to him that he could work miracles he replied, " Were I worthy of such a favour from my God, I would ask that He would grant to me this one miracle, that by His grace He would make of me a good man." No one can read the "Life" written by Rimbert his disciple and successor which, after being lost for five hundred years, was fortunately rediscovered, without feeling moved to thank God for the accomplishment of the miracle for which Anskar had prayed. He was a good man in the best and truest sense of the term. In the character presented to us by his biographer we have a singularly attractive combination of transparent humility, unflinching courage, complete self devotion, and unwavering belief in a loving and overruling providence. The claim to the title Apostle of the North, which was early made on his behalf, rests not upon the immediate outcome of his labours, but upon the inspiring example which he bequeathed to those who were moved to follow in his steps. For whilst the Missions which lie planted in Denmark and Sweden during the thirty-three years of his episcopate were interrupted after his death by the desolating raids of the Northmen, those by whom the work was restarted gratefully recognised him as their pioneer.
The Life of Anskar, written by his companion and successor Bishop Rimbert, which we have here translated, contains nearly all that is known of his life and work. A brief summary of what is told us by Bishop Rimbert, supplemented by the information that can be derived from other sources, will serve as an introduction to a study of his work.
The Emperor Charlemagne, who died on January 28, 84, had waged a series of seventeen campaigns extending over thirty-three years (772805) against the Saxons, his avowed object being to compel them to accept the Christian faith. In order to accomplish this end he denounced the penalty of death against all who refused to be baptized and threatened the same punishment against those who, in despite of Christian custom, ate flesh during Lent. His campaigns were conducted with great cruelty, and on one occasion lie massacred in a single day 4,500 prisoners surrendered to him by Witikind whom he was endeavouring to convert to the Christian faith. As a result of his wars he had effected the nominal conversion to Christianity of the peoples inhabiting the country as far cast as the River Elbe, and had included their territories within his dominions. The Danish and Scandinavian peninsulas, however, remained unaffected by his influence.
It had been his intention to make an effort to spread the Faith amongst the inhabitants of these lands, and with this object lit view lie had refused to allow the Church at Hamburg, which was in charge of a priest named Heridac, to be included in any of the adjacent sees, as he intended to establish it as an independent bishopric, in order that it should forma centre from which Missions to the northern peoples might be organised. The war in which he was engaged with the Danes and, subsequently, his own death prevented the accomplishment of this plan, but it was carried into effect by his son Louis the Pious.
A dispute as to the right of succession to the crown having arisen in Denmark, his help was solicited by Harald Krag, one of the disputants, and in 82Z the ambassador whom Louis sent to Denmark suggested the establishment of a Mission among the Danes. Ebo the archbishop of Rheims, who was the Emperor's favourite minister, was asked by him to organise this mission and with him was associated Halitgar, bishop of Cambray.
As early as the eighth century the Danes became celebrated for their piratical expeditions and for their descents upon the coasts of England, Scotland and Normandy, and from the inhabitants of these countries as well as from their intercourse with the Franks, some knowledge of the Christian faith must have reached them. A writer in the Centuriatores Magdeburgenses [Quoted by Kruse P. 237.] says, "Our Lord Jesus Christ extended His kingdom amongst the Danes in this wise : He urged the Danish kings to attack the Franks, and by them the Danes were defeated and slaughtered, after which by bishops and certain steadfast teachers He converted them to the faith. Thus Willibald, during the reign of Charlemagne, won for Christ a certain number of Danes, as Honorius has stated." Willibald became Bishop of Eichstadt in 742. Saxo Grammaticus in his history of the Danes [IX. 178.] says that a Danish chief or king named Frotho VI was baptized in England and that he sent from England messengers to beg Pope Agapet to send missionaries to Denmark. The messengers however, died before reaching Rome. Agapet I died in 536, and Agapet II in 936, neither of which dates appears to harmonize with the statement of Saxo Grammaticus. Willehad (d. 789), who was the first bishop of Bremen, says that he preached to the peoples north of the River Elbe ; moreover a church existed at Meldorf in 776, which was afterwards destroyed by the Saxons. Of the missionary work organised by Ebo or Halitgar, practically nothing is known, but it would appear that as a result of their efforts the Danish king became favourably disposed towards Christianity. In 826 King Harald, with his wife and a large train of followers, visited the Emperor at Ingetheim, where he and his followers were baptized, and when lie was about to return to his own land it was suggested that he should take with him a monk to act as priest and teacher.
Anskar, who was born in 801, was trained in the monastery of Corbey near Amiens and had been transferred with other monks to the monastery of New Corbey near Hoxter on the River Weser, which was founded in 822. By the time of Anskar the spiritual life of the Benedictine monasteries had sunk very low, but the Benedictine monastery of Old Corbey in which he had been trained and which owed its origin to a colony of monks who had come from the stricter Columbanian monastery at Luxeuil, had preserved its early tradition unimpaired. In the new monastery Anskar was placed in charge of the monastic school and, he was also accustomed to preach to the public congregation. From early childhood he had seen visions and dreamed dreams, which created in him the desire to lead a religious life, and his thoughts were perhaps turned in the direction of missionary enterprise by the accounts which must have reached him of the work accomplished by Boniface and his successors. His definite resolve to devote his life to this object dated, as his biographer tells us, from a time immediately after the death of Charlemagne, when he had recently taken the tonsure and had become a monk. About this time he had a vision in describing which Anskar says, " When then I had been brought by the men whom I mentioned into the presence of this unending light, where the majesty of almighty God was revealed to me without need for anyone to explain, and when they and I had offered our united adoration, a most sweet voice, the sound of which was more distinct than all other sounds and which seemed to me to fill the whole world, came forth from the same divine majesty and addressed me and said, Go and return to Me crowned with martyrdom."
His biographer adds, " As a result of this vision, which I have described in the words which he had himself dictated the servant of God was both terrified and comforted and in the fear of the Lord he began to live more carefully, to cleave day by day to good deeds, and to hope that by the mercy of God, in whatever way He might choose, he might be able to obtain the crown of martyrdom." [Chap III] The greatest disappointment in after life which Anskar experienced was caused by the fact that his expectation of martyrdom founded on this vision was not literally fulfilled.
In another vision, which he saw before starting on his missionary journey to the Swedes, lie heard a voice which said to him in reply to his question, " Lord, what wilt Thou have me to do ? Go and declare the word of God to the nations." [Chap IX] These visions are typical of many others by which Anskar's life and conduct were influenced from his early youth. His first vision came to him when he was only five years old. [Chap II]
When then the name of Anskar was suggested by Wala the Abbot of Corbey and he was asked by the Emperor whether he was willing to go with the King of Denmark in order that he might preach the gospel to the Danish people, he replied that he was entirely willing. [Chap VII] The task which he proposed to undertake appeared to be so full of danger and difficulty that his friends and fellowmonks tried hard to dissuade him from his purpose and, when he began to make preparations for his journey, only one, a monk named Autbert, was found willing to act as his companion,
The first two years (8268) after his arrival in Denmark were not productive of great visible results, but he laid a foundation for subsequent missionary work by starting a school for the training of Danish youths who might become the evangelists of their own countrymen. The twelve boys with which the school opened were either purchased by Anskar or presented to him by the king. The school was established on the borders of Denmark at Hadeby or Schleswig. [Chap VIII XXIV] Two years later Harald, who had incurred the hostility of his subjects by his attempts to introduce the Christian faith, was driven from his kingdom. and Anskar's work was interrupted. In 820 he left the mission work in Denmark in charge of a monk named Gislema and, at the suggestion of the Emperor, undertook a new Mission to Sweden.
This Mission was undertaken in response to a request which had been made to the Emperor Louis by some Swedish ambassadors who had represented to him that "there were many belonging to their nation who desired to embrace the Christian religion." At the time of which we are speaking Sweden was inhabited by two distinct races, both of which were of Teutonic origin, i.e., the Sveas, or Swedes, in the north, and the Goths in the South.
During the eighth century the Sveas and the Goths were ruled by a single king. Their king, whose capital was Upsala, claimed divine origin as the descendant of Odin, and every nine years a great assembly of Sveas and Goths was held at this temple at which he took the lead. A belief in the survival of their ancestors formed part of the popular religion. Thus Bishop Wordsworth writes, " As the king was the national priest so every father of a family was regarded as a priest in his own household. Polygamy was not prohibited. The graves of the dead were near the houses and were places for religious worship and meditation. In these family howes, as they were called, the head of the faintly was wont to sit, according to custom, for hours together, no doubt to hold converse with the spirits of the departed and to look forward to the uncertain future. These howes were also places for games and athletic sports. . . . The use of the churchyard for festivals is clearly a relic [cf. Wordsworth, National Church of Sweden, p. 40] of this custom, which prevailed also in England."
Those to whom the Swedish ambassadors referred and who desired that a Christian Mission should be sent to their country, had probably obtained some knowledge of Christianity from Danish or other traders who had visited their shores. The Emperor on receipt of their request appealed to the Abbot of Corbey who once again suggested that Anskar should be invited to undertake the new Mission.
After a dangerous voyage, during which lie and his companion Witmar were robbed by Vikings, he reached Birka, a port on an island in Lake Malar, now called Byorko, which lies about eighteen miles Nvest of Stockholm and twentytwo miles south of the old city of Sigtuna (Signildsberg). [For a discussion as to the position of Birka see Adam Brem. I.60]. At this time Upsala, which was about twenty miles north of Sigtuna, was the chief centre of heathenism. It contained a gilded temple surrounded by a sacred wood on which the bodies of men and animals that had been sacrificed to the gods were constantly hanging. The temple which contained images of three of the national gods of Sweden, Thor, Wodan and Sicco, [See Adam Bremen. Ins Aq. XXVI, XXVII] was not destroyed till seventy years after the death of Anskar. Anskar was well received by King Bi6rn, who, after consulting his people, gave him permission to preach. He remained in Birka for two winters and then returned to report to the Emperor the progress that had been achieved ; whereupon the Emperor decided to make Hamburg a centre from which to develop missionary work in the north and arranged that Anskar should be consecrated as its bishop. The town of Hamburg, of which Anskar thus became the first archbishop, was founded by Charlemagne in 808, who had been about to make it the seat of a bishopric when he died. His scheme was carried into effect by his son Louis in 831 and, three years later, a charter was issued, which was confirmed by Pope Gregory IV. raising the see to the rank of an archbishopric which was to include not only the surrounding districts, but Iceland, Greenland, and the whole of Scandinavia. Anskar, who became the first bishop and afterwards archbishop, founded here a monastery and a school. In 847 it was decided at a synod held at Mainz that Hamburg should be attached to the bishopric of Bremen, and that the seat of the archbishop should be at Bremen. Soon after his appointment as Archbishop of Hamburg Anskar consecrated his nephew Gautbert as a bishop for Sweden. He laboured there as a missionary for several years, but in 845 was attacked and driven out of the country by the heathen . In the same year the city of Hamburg was attacked and pillaged by an army of Northmen led by Eric King of Jutland, who laid waste the whole country and destroyed nearly all the Christian churches. For several years Anskar wandered over his desolated diocese, till in 849 when he became Archbishop of Bremen, he succeeded in winning the favour of Eric King of Jutland and obtained his permission to restart missionary work in Denmark. He then built a church at Schleswig, where he had formerly established a Christian school. Schleswig was situated on the borders of Denmark and its inhabitants had frequent intercourse with the Christian towns of Dorstede and Hamburg. At this place many who were secret Christians openly professed their faith, and joined with the new converts in Christian worship.
After Gautbert had been expelled from Sweden missionary work remained in abeyance for seven years, but in 851 Anskar sent thither a hermit named Ardgar, who laboured there for over ten years. In 853 Anskar, whose missionary zeal had been increased by another vision in which the late Abbot of Corbey had appeared to him and had told him that he was destined to carry salvation even unto the ends of the earth, set out once again for Sweden. On his arrival at Birka he found the king and his subjects engaged in debating how they might do honour to a new national deity whom they had recently recognised. In reply to Anskar's request that he might be allowed to preach the Christian faith to his people, the king decided that lots should be cast in the open air in order to discover whether it would be right to accede to his requests. The lots having proved to be favourable, Anskar was allowed to lay a proposal before a general assembly of the people, at which, after a long discussion, which is graphically described by Rimbert, it was finally decided to allow the Mission to continue its work. He remained in Sweden for over a year, and on his return to Hamburg in 854, left Erimbert a nephew of Gautbert in charge of the Mission.
During his absence in Sweden the prospects of missionary work in Denmark became overclouded. Eric, King of Jutland, who had formerly supported Anskar, had become unpopular with his pagan subjects, and in a battle which lasted for three days he and nearly all his chief men were killed, and his one descendant, Eric II. was left as regent over a small portion of Jutland. His chief counsellor was a man named Hovi who persecuted the Christians and put an end to Christian worship at Schleswig, but in course of time Hovi was superseded and the Christian missions which Anskar had inaugurated were once more permitted to develop. Anskar moreover, received from the king a grant of land at Ripa in Jutland on which he built a second church.
On his return to Hamburg, lie devoted himself to ministering to the needs of his own diocese. A number of Christians who had been carried off as slaves by some of the pagan tribes in the north had escaped into Northalbingia (i.e., the country north of the River Elbe), and had either been retained as slaves or sold to other slaveholders. Anskar, who was greatly distressed that this had occurred within his own diocese, went at once to the chiefs who were responsible and, after an impassioned appeal, persuaded them to release all their captives.
As his life drew to its close he was much distressed that the vision which he had seen many years before, in which, as he thought, it had been foretold that he would die a martyr's death, had not been literally fulfilled. Shortly before his death, however, he bad another vision which assured him that it was through no fault of his that the crown of martyrdom had been withheld. At the same time his friends reminded him that the hardships and dangers which lie had experienced had in effect made his whole life one continuous martyrdom. He died on February 3, 865, at the age of 64, more than half his life having been spent in missionary work in Denmark and Sweden and within the limits of his own diocese.
His whole life was characterized by rigid discipline and selfdenial : he wore a haircloth shirt by day and night, and in the earlier part of his life he measured out everything that he ate or drank; he chanted a fixed number of Psalms morning and evening, and would also sing Psalms as he laboured with his hands, and chant litanies as he dressed, or washed his hands, and three or four times a day he would celebrate Mass. Of all that he received he gave at once a tenth part to the poor and every five years he tithed his income afresh. Wherever he went in his diocese he would eat nothing till some poor persons had been brought in to share his meal and during Lent he would wash their feet and would distribute amongst them bread and meat.
Although his biographer attributes to him the working of a number of miracles, Anskar himself never claimed to possess this power. Adam of Bremen, referring to the hospital founded by Littgart at Bremen, states that Anskar was wont to visit it daily, and is said to have healed very many by his speech and by his touch. [I. 30. plurimos dicitur verbo vel tactu sanasse.] There is no reason for doubting that the tradition which Adam quotes represents what actually occurred.
In view of the steadily increasing use in the Mission Field of anointing, in order to promote the recovery of the sick,* it is interesting to read the reference to anointing which occurs in his life : " It is impossible to count the number of those who were healed by his prayers and by his anointing. For according to the statement made by many persons, sick people came eagerly to him, not only from his own diocese but from a great distance, demanding from him healing medicine. He, however, preferred that this should be kept quiet rather than that it should be noised abroad." [Chap XXXIX]
NOTE
* For modern instances of anointing the sick in the Mission Field, see Arts. "Medical Missions and the Unction of the Sick," by W. O. B. Allen, The East and the West," Jan. 1905 . " The anointing of the sick," by the Bishop in Assam, E. & W., Jan., 1914, and " Medical Missions," by the Bishop of Singapore," E. & W., Jan. 1921.
Of the effect produced by his preaching, alike upon the rich and the poor, we read : " As the grace of God shone more and more in his body, his preaching had a special charm, though it was at times aweinspiring, so that it might be clearly seen that his words were controlled by divine inspiration. By mingling gentleness with terror he would make manifest the power of God's judgment, whereby the Lord when He comes will show Himself terrible to sinners and friendly to the just. His grace of speech and appearance were so attractive that he inspired with fear the powerful and rich and still more those who were impenitent and shameless and whilst the common people embraced him as a brother, the poor with almost affection venerated him as a father." [Chap XXXVII]
Like St. Martin, the record of whose life exercised a lasting influence upon him, the visions which came to him, some by night and some by (lay, helped largely to mould his character and to influence his actions. During the earlier part of his life visions were granted to him at special crises, or when he was in doubt as to his course of action, but later on they became a normal experience. Thus we read, " Inasmuch as, in accordance with the teaching of St. Paul, his conversation was always in heaven, he, though on earth, was frequently enlightened by celestial revelations. . . . Thus it was that almost everything that was about to happen to him became known to him by a dream, or by mental enlightenment, or by an ecstatic vision. When we speak of mental enlightenment we think that it resembled that referred to in the Acts of the Apostles where it is written, 'The Spirit said to Philip.' For in the case of every important decision that he had to make lie always desired to have time for consideration and he decided nothing rashly till, being enlightened by God's grace, he knew what was best to be done." [Chap XXXVI]
His reliance upon the aid which lie obtained from visions did not, however, make him value the less the ordinary means of grace. He was, in the truest sense, a man of prayer. On more than one occasion we read in his biography, " being deprived of human aid he hastened, as his custom was, to seek for divine assistance."
The conditions under which Anskar and his companions worked were so different from those under which missionaries have worked in modern times that it is not easy to compare their methods of action with his. The fact that Anskar and his companions appealed and perhaps necessarily appealed in the first instance to the rulers of the countries to which they went, explains at once their initial successes and their subsequent disappointments.
Anskar lived in an age when small regard was paid to conscientious objectors, whether in the sphere of religion, or politics, but, unlike other notable missionaries of later date such as Bishop Christian of Prussia, or to take a more notable instance Francis Xavier in India, he made no attempt to invoke the aid of the civil power in order to overcome opposition to his teaching or even to protect his own life. The latter missionary, whose lifelong self renunciation and passionate devotion to our Lord equalled those of Anskar, felt no scruples in seeking and obtaining authority from the King of Portugal to punish with death the makers of idols, and on many different occasions urged the Viceroy of India to employ force in order to hasten the conversion of India. [Cf. Robinson, History of Christian Missions, p. 73] Anskar's attitude in regard to the use of force corresponded rather with that of Raymund Lull, who wrote, " They think they can conquer by force of arms : it seems to me that the victory can be won in no other way than as Thou, O Lord Christ, didst seek to win it, by love and prayer and selfsacrifice,"
The work which lie accomplished was that of a pioneer. Nor can it be claimed on his behalf that the Missions which lie founded developed by a natural process of expansion into National Churches. Like several of the greatest missionaries in later times, such as Raymund Lull, Henry Martyn, and Livingstone, his life was saddened by many disappointments and by the knowledge that the task which he had desired to accomplish remained at his death unfulfilled. Thus the author of the Chronicon Corbeiensis for the year 936, referring to the Christians in Sweden, states that the Christian religion which Anskar, Rimbert, Gautbert, and Nithard had preached was well nigh extinct and that the worship of idols prevailed. Adam of Bremen, referring to a period half a century or more after the death of Anskar writes, " Let it suffice us to know that up to this time all the kings of the Danes had been pagans, and amid so great changes of kingdoms or inroads of barbarians some small part of the Christianity that had been planted by Anskar had remained, the whole had not failed." [See I. 54.] But though the visible results which attended his labours tended to disappear after his death, his work was far from being transitory. His zeal, his heroism, his faith, his far reaching designs and above all his saintly life proved a help and inspiration to those who were to come after him and contributed not a little to the establishment of the Christian Church throughout Northern Europe.
Dr. Jorgensen, one of the foremost authorities on Danish history, referring to the practical wisdom displayed by Anskar, writes, " The Mission of Anskar showed a hardihood and a greatness which must surprise anyone who imagines the Apostle of the North to have been an unpractical dreamer. . . . He possessed a rare eloquence both in preaching and in common talk, so that he left on all men an extraordinary impression : the mighty and haughty were frightened by his tone of authority, the poor and humble looked to him as to a father, whilst his equals loved him as a brother. . . . What he carried out in the thirtythree years of his bishopric was of imperishable importance for those nations to which lie devoted his efforts. The only reward that he coveted for his fatigues, - the palm of martyrdom was not to be his ; but what. was the sorrow of the apostle ought to be the glory of the North, that it did not soil itself with his blood." [Denordiske Kirkes grundlaeggelse og forste Vdvikling, by A.D. Jorgensen pp. 147, 158, 153.]
Bishop Wordsworth writes of him, " There can be no question of Anskar's saintliness, according to the standard of any age of Christendom. His missionary zeal and courage, his uncomplaining patience, his generosity, his austere selfdiscipline and his diligence in the work of his calling were all striking features of his character." [The National Church of Sweden by John Wordsworth, p. 65 f.]
His relations with Ebo, who might so readily have been regarded as his rival, seem to have been more than friendly. He clearly regarded Ebo as his counsellor and inspirer. He evidently felt the great importance and future possibilities of their joint mission, and he seems to have done his best to leave it as a legacy to be fostered by the whole Church of Germany."
Anskar was accustomed to maintain that a mission to a nonChristian country should be selfsupporting. He held that a missionary ought to ask nothing of those to whom he ministered, but should follow the example of St. Paul and endeavour to support himself, by his own labour.
Thus his biographer writes, " To him (Rimbert) as to all the other priests whom he had before appointed to live amongst pagans, Anskar gave strict orders that they should not desire nor seek to obtain the property of anyone, but he affectionately exhorted them that, after the example of the Apostle St. Paul, they should labour with their hands and be content with food and raiment." [Chap XXXIII finis]
At the same time he accepted from the Emperor and from Christian and nonChristian kings, and himself gave to his fellow missionaries whatever was needed for their subsistence. He also enabled and encouraged his missionaries to make presents by means of which friends and patrons amongst the heathen might be secured.
The name Anskar may perhaps be derived from the old German schar meaning a shore, Its meaning would then be " onshore " or " ashore." There is a church in Hamburg dedicated to Maria den schare, the dedication of which may perhaps be regarded as identical with that of a church in Vienna which is dedicated to Maria am gestade, i.e., Mary on the shore. It has also been suggested that the name may be derived from the old High German "ans " meaning God and the old High German "ger" or " ker," Anglo Saxon " gar " meaning " spear."
Anskar's immediate successor, who was also his biographer, made several missionary journeys in Denmark and in Sweden during the twentythree years of his episcopate. In order to ransom Christians who had been captured by the Northmen he parted even with the gold and silver vessels of his church and with the horse which he kept for his own use. Archbishop Unmi the successor of Rimbert died at Birka in 936 whilst engaged in a missionary tour. His successor at Bremen, Adaldag, ordained a Dane named Odinkar as a bishop for Sweden and ordained a number of bishops for Denmark.
[Adapted from the Robinson translation, pp.21-24, with additions]
The Life of Anskar, which is known to have been in existence in the time of Adam of Bremen, was lost soon afterwards and was rediscovered by Philip Caesar in the middle of the seventeenth century. Thus Baronius wrote in 1391, [Annales Eccles.] " Rimbert, the successor of Anskar, whosc sanctity equalled his own, committed to writing some of Anskar's more remarkable doings and wrote a book that contained his life, but, alas, we have to deplore its loss. All that we possess of it are the notes which Adam of Bremen has embodied in his Chronicle."
Gualdo, a monk of New Corbey, produced in 1065 a Life of Anskar in verse composed in barbarous Latin, but containing hardly any information which is not found in Rimbert's Life. Gualdo's 'Life' as well as that of Rimbert, is printed in the Acta Sanctorum.
Manuscripts
The oldest existing M.S. of Rimbert's Life of Anskar is the Codex Stuttgardiensis G.32, which dates back to the tenth century. Dahlmann's text in the Scriptores rerum Germanicarum, which we have followed in our translation, is based on this M.S.
The Codex Parisiensis, 1372, is of the twelfth century.
The Codex Ambianensis, 461, is probably of the twelfth century.
The Codex archivipublici Monasteriensis, 1 228, which is of the twelfth century, is at Paderborn. This last has been largely interpolated.
Editions:
Translations:
Other Primary Sources
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CHAPTER I.
The sons and disciples* of the most reverend Father Anskar, to whom has been granted everlasting happiness, salute the holy fathers and brethren who are God's soldiers in the sacred monastery of Corbey ** to whom special veneration and affection in the love of Christ are due, and they pray for the peace and safety of those who rule over them in the Lord.
Having enjoyed for a long time, through God's favour, the services of their good pastor, and having been instructed by his preaching and example and supported by his merits and intercessions, we, who have now been deprived of his presence, have carefully considered how far we ought to grieve on our own account and how far we ought to give thanks on his behalf. For the true worshipper of God, who abstains from every evil deed and continues simple and unassuming, creates in others the assurance that when he is taken away he will speedily reach Him whom he has loved with utmost devotion and to whom his thoughts have ever been directed. For this reason we believe that we ought indeed to give thanks for the recompense that has been granted to him ; whilst, in view of our own loss, we must needs pray that we who, as men, have been deprived of so great a pastor, may be found worthy to receive divine help from heaven. Amid the difficult circumstances in which we are placed we rightly perceive what we have lost, and understand what reason we have to grieve on our own behalf. Whilst he was still alive it seemed as though we lacked nothing, for in him we rejoiced to possess everything. For kings respected his holiness, the pastors of the churches venerated him, the clergy imitated him, and all the people admired him. And whilst all men declared him to be holy and upright, we, as the body of which lie was the head, were respected and praised on account of his goodness. Now that we are deprived of so great a benefit we dare not have regard to our own merits, but we fear rather lest, as a result of our sins, we should be exposed to the teeth of wolves : for the world, which lieth in evil, seeks to overthrow that which is just and holy, rather than to build tip that which is deserving of veneration. And the devil, who is the enemy of the human race, when lie sees that anyone is leading a specially devout and religious life, endeavours the more to create obstacles so that lie may destroy what is holy, and may by crafty persuasion and wicked endeavour take it away so that it be not imitated by others. As then we sigh amidst these perils, and for the time being are in fear of manifold evils, we know that we must seek the help of God whose compassion will not, we believe, fail despite our unworthiness. Accordingly with suppliant hearts we beseech and implore your holiness that you will remember and deign to intercede before God on our behalf that His compassion fail us not, but that, as our most kind lielper, He may drive all evil away from us, and be to us a refuge in tribulation, and that He may not desert those who hope in Him. Presuming then on His mercy and placing all our hope in His compassion, we leave to His discretion what we ought to obtain for ourselves and how we ought hereafter to live, and with our whole heart and mind we praise and glorify*** His grace for that He granted us to enjoy for a time such a patron. We render great thanks to your most reverend paternity and holiness that by your kindness and consent we have been thought worthy to have such a father. If anyone should desire to imitate his example lie will enjoy, while upon earth, the society of heaven ; if any shall recall his teaching, he will be able to walk without failing in the way of God's commandments ; if any shall listen to his exhortations, he will take pains to guard against the snares of the enemy.
We have decided to write down the mernorials of this most holy
father and to make known to you how he lived with us **** and
what we know concerning him, in order that you may, with us, praise
the divine mercy that was manifested in this blessed man and that
his sacred devotion inay show the way of salvation to those who
are willing to imitate him.
NOTES
* The reference in chap. xxxv. to " one of us who was his special friend " probably applies to Rimbert the author of this life. Possibly he is included in the filii atque discipuli here mentioned.
** I.e. Corbeja antiqua, which is situated about four miles from Amiens, was founded by Bathilde in 657. The first abbot was Theodefried, who came hither with several other monks from the monastery of Annegray, which had been founded by Columbanus. It is now in ruins. Adam of Bremen incorrectly identifies this Corbey with the New Corbey (Corbeja nova) on the River Weser, cf. Hist. Eccl. 1. cap. xxxiv.
*** gratificamur, the Codex: Ambianensis reads glorificamus.
**** The expression " with us " (apud nos) here and in chap. vi., denoted that Anskar's work was done outside the Frankish Empire in which Corbey was situated.
CHAPTER II.
His sanctity and piety tended to increase from his earliest youth* and at each stage in his life he tended to increase in holiness. For in his infancy be received from heaven spiritual revelations, and by the grace of the Lord be frequently received celestial visits which admonished him to turn away his thoughts from things on earth and to keep his whole heart open to heavenly influences.
He had made known these revelations to certain of us who were closely associated with him on condition that they were declared to no one during his life time. Now that he is dead we have decided to insert these revelations in this work for the praise of God, that those who read may know with what great grace the Lord deigned to train his servant from his earliest age, and afterwards to render him illustrious by means of his meritorious actions. He used to relate that when he was a boy about five years old, his mother, who feared God and was very religious, died, and that soon afterward his father** sent him to school*** to learn his letters. When he had taken his place he began, as boys of that age are wont to do, to act in a childish way with the boys of his own age, and to give attention to foolish talk and jests rather than to learning. When he had thus given himself up to boyish levity, he had a vision during the night in which he appeared to be in a miry and slippery place, from which be could not escape except with great difficulty ; beside him was a delightful path on which he saw a matron advancing, who was distinguished by her beauty and nobility, and was followed by many other women clothed in white, with whom was his mother. When he recognised her he wished to run to her, but he could not easily emerge from that miry and slippery place. When the women drew near to him, the one who appeared to be the mistress of the rest and whom lie confidently believed to be the Holy Mary, said to him : " My son, do you wish to come to your mother? and when he replied that he eagerly desired to do so she answered : " If you desire to share our companionship, you must flee from every kind of vanity, and put away childish jests and have regard to the seriousness of life ; for we hate everything that is vain and unprofitable, nor can anyone be with us who has delight in such things." Immediately after this vision be began to be serious and to avoid childish associations, and to devote himself more constantly to reading and meditation and other useful occupations, so that his companions marvelled greatly that his manner of life had so suddenly changed.
NOTES
* Anskar was born in 801 The date September 8th sometimes given as his birthday was the date of the translation of his body to the church of St. Peter, at Bremen ; cf. Leben des heiligen Ansgar, by Dreves, p. 250. The actual date of his birth is unknown.
** Nothing is known for certain concerning the birthplace of Anskar, or the social position of his parents. Le Cointe (Annal Eccles. Francor. viii., p. 115) conjectures that his father was a man of some standing in the court of Charlemagne. In the time of Mabillon there was a street called after Anskar, in Foliet, a suburb of Corbey, and it has been suggested that this represents a tradition that he was born here.
*** Probably the monastery school at Corbey. In 787 Charlemagne issued a decree Constitutio de scholis per singula episcopla et monasteria instituendis, ordering that schools should be started in connection with all cathedrals and monasteries. C.f., Gualdo.
Matris Corbeiie rector Paschasius ipse
Et pater et custos Adalardus, nobilis beros,
Hic tuus, Ansgari, bonitate magister in omni."
CHAPTER III.
When later on he received from you the tonsure and had begun to grow up under monastic teaching* human weakness came upon him and the strength of his early resolve began to weaken. Meanwhile he happened to hear of the death of the most excellent Emperor Charles [i.e. Charlemagene who died January 28th, 814, aged 71] whom he had before seen in power and honour, and who, as he had heard, had governed the kingdom in a praiseworthy manner and with great prudence. The death of so great an emperor affected him with fear and horror, and he began to return to his former state of mind and to recall the words of admonition uttered by the holy Mother of God.
Accordingly he put aside all levity and began to languish with a divinely inspired remorse; and, devoting himself wholly to the service of God, he gave attention to prayer, watching and fasting. By these virtuous exercises he became a true athlete, of God, and, as a result of his persistent severity, the world became dead to him and he to the world. [Cf. Gal vi.14]
When the Day of Pentecost came, the grace of the Holy Spirit, which was at this time poured forth upon the apostles, enlightened and refreshed his mind so we believe ; and the same night lie saw in a vision that he was about to encounter sudden death when, in the very act of dying, he summoned to his aid the holy apostle Peter and the blessed John the Baptist. When, as it seemed to him, his soul was in the act of leaving his body and was taking to itself another and very beautiful kind of body which was no longer subject to death, and from which all disquiet was absent, at the very moment of his death and of wondering surprise these two men appeared. The elder of the two he recognised at once, without being told, by his white head, his straight and thick locks, his ruddy face, his sad countenance, his white and coloured dress, and his short stature, as St. Peter. The other was a youth taller of stature, with flowing beard, brown and curly hair, lean face, and cheerful countenance, and was dressed in a silken robe. Him he knew to be St. John. These, then, stood on either side of him, and as his soul left his body lie seemed to be surrounded by an unending light which filled the whole world. By means of this light and without any effort on his part, the saints mentioned above led him in a strange and indescribable way till they came to a certain place which, without making any enquiry, he knew to be the fire of purgatory, and here they left him. When he had suffered much and seemed to have experienced the blackest darkness and the most enormous pressure and choking, he was deprived of all memory and his only thought was how could so terrible a punishment exist. When he had been tortured here for three days, as he thought though the time seemed to him to be more than a thousand years, because of the greatness of the suffering - the men before mentioned returned and stood by him with much greater joy than before. Advancing with a yet more delightful progress they led him through great and ineffable brightness, progressing without motion and by no material path. To adopt his own words : " I saw," he said, " from afar, various ranks of saints, some nearer to me and some standing far from the east,** but looking towards it, and together praising Him who appeared in the east, whilst some worshipped with bent heads, downcast faces and outstretched hands. When we had arrived at the place where the light rises, we beheld fourandtwenty elders, even as it is written in the Apocalypse, who appeared sitting in their seats whilst leaving abundant room for others to approach. They also looked with reverence towards the cast, and offered to God unspeakable praises. The praises of those who sang all together brought to me the most delightful refreshment, but after I returned to my body I could by no means retain them in my mind. In the cast, where the light rises, was a marvellous brightness, an unapproachable light of unlimited and excessive brilliance, in which was included every splendid colour and everything delightful to the eye. All the ranks of the saints, who stood round rejoicing, derived their happiness therefrom. The brightness was of so great extent that I could see neither beginning nor end thereof.
When I was able to look round both far and near amidst the unending light, I could not see what was within, but saw only, the outside edge ; nevertheless, I believed that He was there concerning whom Peter said, " on whom the angels desire to look." [I Peter i, 12]
From Him proceeded unlimited brightness whereby the saints far and near were illuminated. He too was, in a sense, in all of them, and they in Him. He surrounded everything from outside ; He controlled and met the needs of all ; He protected them from above and sustained them from beneath. The sun and the moon afforded no light there ; neither was the earth nor the firmament visible. But even this brightness was not such as to interfere with the sight of those who gazed, but it was at once most pleasing to the eyes and brought complete satisfaction to the mind. When I spoke of the elders sitting I meant that in a certain sense they may be said to have sat. For there was nothing material there, nothing possessed any body, although there was an appearance as of a body which I cannot describe. The beautiful light round those who were sitting proceeded from (God) Himself and extended like a rainbow. When, then I had been brought by the men whom I mentioned into the presence of this unending light, where the majesty of Almighty God was revealed to me without need for anyone to explain, and when they and I had offered our united adoration, a most sweet voice, the sound of which was more distinct than all other sounds, and which seemed to me to fill the whole world, came forth from the same divine majesty, and addressed me and said, " Go and return to Me crowned with martyrdom." At the sound of this voice the whole choir of saints who were praising God became silent and adored with downcast faces. I saw throughout no form from which these words, proceeded, After hearing the voice I become sad, because I was compelled to return to the earth ; but, satisfied with the promise that I should return, I turned to depart with the beforementioned leaders. As they came and returned with me they spoke not a word, but they looked on me with pious affection even as a mother looks upon her only son. Thus it was that 1 returned to the body. In going and returning I experienced no difficulty or delay, because we arrived at once at the place to which we went. Though I seem to have told something of the greatest of all delights, I confess that the pen can in no way express all of which the mind is conscious. Nor is the mind conscious of what actually existed, for that was revealed to me which eye has not seen, nor car heard, nor has entered into the heart of man." [I Cor ii, 9]
As a result of this vision, which I have described in the words which he had himself dictated, the servant of God was both terrified and comforted, and in the fear of the Lord lie began to live more carefully, to cleave day by day to good deeds, and to hope that by the mercy of God, in whatever way He might choose, he might be able to obtain the crown of martyrdom. [Cf. Chap XL and XLII]
Though the threatening sword did not bring about the martyrdom of his body, we shall more fully explain, when we conic to speak of his death, how this promise was, by God's mercy, fulfilled by his death upon the cross which lie ever bore about in his body for the honour of Christ's name.
NOTES
* Anskar was apparently about twelve when he entered the monastery, as he had been there some time before the death of Charlemagne.
** Oriens : perhaps it is here intended to denote the rising light.
CHAPTER IV.
Later on, when he had become the master of the school dedicated
to St. Peter, as he went and returned to its door it was his custom
to pray earnestly and in secret in the oratory of St. John the
Baptist. Two years after the vision mentioned above, he had a
vision in the night in which he thought that he had turned into
the oratory in order to pray, and when he had risen from prayer
a man came through the door who was tall, dressed according to
Jewish custom, and of handsome appearance. From his eyes a divine
lustre radiated like unto a flame of fire. When he beheld Him
he cast aside all hesitancy and, believing that it was the Lord
Christ, lie ran forward and fell at His feet. As he lay prostrate
on his face He (the Lord Christ) commanded him to rise. When lie
had risen and was standing reverently before Him he could not
gaze upon His face for the glorious light that flashed from His
eyes. With a soothing voice He addressed him and said : "
Declare thine iniquities in order that thou mayest be justified,"
to Whom God's servant replied, "Lord, why must I tell Thee?
Thou knowest all and nothing is hid from Thee." He replied
again : " I know all, but I will that men should confess
their faults to Me in order that they may receive forgiveness."
When he had declared to Him everything that he had done since
his earliest youth, and had then prostrated himself in prayer,
He (the Christ) stood erect before him and said : " Fear
not, for I am He that blotteth out thy iniquities," after
which saying, the figure whom he had seen in his vision retired.
The man of God rose from his sleep, and, strengthened by the assurance
that his sins had been forgiven, rejoiced with exceeding joy.
CHAPTER V.
It happened at this time, as you well know, that a certain youth in the school named Fulbert, was struck by one of his companions with a piece of wood, and was brought to the point of death. The before-mentioned servant of God was greatly distressed at this, because such carelessness had occurred amongst those under his control and whilst he was acting as master. When the hour of the boy's death drew High lie was lying on a couch, overcome by sleep, when he saw in a dream the boy's soul withdrawn from his body and carried by angel ministers to heaven, and in a strange and indescribable way he was allowed by God to accompany the boy's soul. When they had passed into heaven he saw the soul of the boy taken into a shining dwelling and placed amongst the ranks of the martyrs. He was moreover given to understand that, inasmuch as the boy had borne the wound inflicted upon him with patience, and had loved his brother's soul even unto death, and had prayed earnestly on behalf of his assailant, his patience and goodness had been rewarded by God, and he had been placed amongst the martyr bands.
This revelation was made to him so quickly at the hour of the
boy's death that while lie was still waiting the venerable father
Witmar* who at that time shared with him the superintendence of
the school, and was present and witnessed this occurrence, roused
him and told him of the death of his pupil, whereupon he answered
that lie already knew of it. The Lord's grace permitted him to
see this vision in order that he might be consoled and in order
that, in view of his exceeding sorrow, the boy's salvation might
lighten his distress.
NOTES
* Witmar accompanied Anskar on his first missionary journey to Sweden (cap. x.) and later on became Prior of the Corbey monastery.
CHAPTER VI.
By these and many other revelations and visions the man of God was divinely strengthened, and of the increase of his sanctity and goodness you have still better proof provided by eye witnesses. We, who desire to tell of what has happened in our midst, [Cf. Chap I, note **] must first enquire for the benefit of those who may chance to be ignorant, how he came to leave his secured position* and by what impulse and force of circumstances, after dedicating himself to God in your presence and promising to render obedience, he came to these parts and was raised to the office of a bishop in our midst. We have thought that it was necessary to write this for fear lest anyone should attribute to fickleness the task which the man of God undertook for the saving of souls, moved by divine compassion and by a desire to go to foreign parts There was built in former times in this part of Saxony the monastery which was first founded by your authority and direction [I.e. under the direction of the aboot Adelard] and, having by God's help been completed at a later time, was called New Corbey,** the name having been adapted from your own dwelling place. To this place then, God's servant was first sent in company with other brethren in order that he might perform the office of a teacher. In this task he was found so commendable and agreeable that, by the choice of all, he was appointed to preach the word of God to the people in church. So it came about that in this same place he became the first master of the school and teacher of the people.
NOTES
* Qua occasione a loco stabilitatis suac huc secesserit. Under the Benedictine rule every monk took the vows of poverty, chastity and obedience, and in addition he took an oath of stabilitas loci, that is he promised that he would not leave the monastery into which he had been received without a special dispensation.
** The monastery of New Corbey (sometimes called Corvey), had been planned by Charlemagne, and after his death was built at the instigation of his successor Ludwig in the Sollinger Wald. It was founded in 80, Adelhard being its first abbot. The original building was injured by an earthquake in 819, and in 821 the site was moved to the right bank of the River Weser, in Westphalia, and was refounded here on August 25th, 822. In the same year Anskar, Witmar and other monks were sent thither from Old Corbey, and Adelard became the abbot of both monasteries.
CHAPTER VII.
After this it happened that a king named Harald,* who ruled over some of the Danes, was assailed by hatred and malignity, and was driven from his kingdom by the other kings of the same province.
He came to his serene majesty the emperor Ludovic [ie. Ludwig] and asked that be might be thought worthy to receive his help so that he might be able to regain his kingdom. While the emperor kept him at his court he urged him, by personal persuasion and through the instrumentality of others, to accept the Christian faith, because there would then be a more intimate friendship between them, and a Christian people would more readily come to his aid and to the aid of his friends if both peoples were worshippers of the same God. At length, by the assistance of divine grace, he brought about his conversion, and when lie bad been sprinkled with the holy water of baptism he himself received him from the sacred font and adopted him as his son.** When, then, he desired to send him back to his own land in order that he might, by his assistance, seek to recover his dominions, he began to make diligent enquiry in order that he might find a holy and devoted man who could go and continue with him, and who might strengthen him and his people, and by teaching the doctrine of salvation might induce them to receive the faith of the Lord. At a public gathering of his chief men, at which their priests and other good men were present, the emperor referred to this matter and earnestly begged all of them to find someone who would volunteer for this difficult and honourable task. When they refused and said that they knew of no one who was possessed of so great devotion as to be willing to undertake this dangerous journey for the name of Christ, Wala, who was at that time the much respected abbot of our monastery,*** stood forth and said to the emperor that he knew a monk in his monastery **** who burned with zeal for true religion and was eager to endure suffering for the name of God. He declared, however, that he did not know whether lie would be willing to undertake this journey. Why say more? At the king's command Anskar was summoned to the palace, and the abbot explained to him everything that had been done, and told the reason for his being summoned. He replied that as an obedient monk he was ready to serve God in all things that were commanded him. He was then brought into the presence of the emperor, who asked him whether on God's behalf and for the sake of preaching the gospel amongst the Danish peoples, he would become the companion of Harald, whereupon he replied that he was entirely willing. When the abbot had further stated that lie would by no means impose this upon him as a command, but if of his own free will he chose to do it he would be pleased and would give him his authoritative consent, he replied that he none the less chose the task and desired by all means to carry it through. When at length this was publicly announced, and it became known to all who lived in the abbot's house, many began to express astonishment at his strength of purpose and his willingness to abandon his country and his acquaintances and the love of the brethren with whom he had been brought up, and to visit foreign nations and hold intercourse with unknown and barbarous peoples. Many also deprecated his action, and assailed him with reproaches, whilst some endeavoured to divert him from his purpose, but the man of God continued steadfast in his resolve. When the abbot went, day by day, to the palace, he remained at home and avoided the society of all men and, choosing for himself a lonely spot in a neighbouring vineyard, he devoted his time to prayer and to reading. There was at that time with the abbot a certain brother belonging to our monastery named Autbertus. When Autbertus saw that he was anxious and distressed and that each day he kept himself apart and did not associate or speak with anyone, he began to feet pity for him, and on a certain day he went to the place where lie was sitting by himself in the vineyard and asked him whether he really desired to undertake this journey. Anskar, who hoped that this enquiry was not prompted by compassion, but was made with some further object, replied : " Why is this a matter of concern to you ? Do not disturb me by making such an enquiry." He declared that he was making. No pretence, but that he really desired to know whether he proposed to continue in the purpose which he had formed. Then Anskar thanked him for his kindness, and said, " I am asked whether I am willing on God's behalf to go to pagan nations in order to preach the gospel. So far from daring to oppose this suggestion I desire, with all my strength, that the opportunity for going may be granted to me, and that no one may be able to divert me from this design."
Then the brother beforementioned said to him I will never suffer you to go alone, but I desire, for the love of God, to go with you, provided only that you can obtain the consent of the lord abbot." When, then, they had ratified their agreement, Anskar presented himself to the abbot on his return to the monastery, and explained to him that he had found a companion who, of his own free will, desired to share his journey. When the abbot asked who it was, and he mentioned the brother Autbertus, he was greatly astonished, as he had never imagined that he, who belonged to a noble family and was his intimate friend, and was regarded as the chief administrator of the monastery after himself, would be willing to undertake such a task. Nevertheless, he summoned him and questioned him concerning the matter. He replied that he could not bear that Anskar should go alone, but that for the name of Christ he desired to become his comforter and helper, should he obtain the consent of the abbot and of the brethren. The abbot replied that he would give his consent if of his own free will he chose to undertake this journey, but that he would not depute anyone in his house to act as a servant unless he could be induced to go voluntarily.
The venerable abbot did not act thus through any lack of regard for Anskar, but because at that time it seemed to him to be abhorrent and wrong that anyone should be compelled against his will to live amongst pagans. The two monks were subsequently brought before the king, who was gratified by their willingness and desire to undertake this task, and who gave them whatever was necessary for the performance of their ministerial functions,***** also writing cases, tents and other things that would be helpful and which seemed likely to be needed on their great journey. He bade them go with Harald and commanded them to devote the utmost care to his profession of faith and by their godly exhortations to confirm in the faith both Harald and his companions who had been baptized together with him, for fear lest at the instigation of the devil they should return to their former errors, and at the same time by their preaching to urge others to accept the Christian religion. Having been then dismissed by the emperor they had none to render them any menial service, as no one in the abbot's household would go with them of his own accord, and he would compel no one to go against his will. Harald, to whom they had been committed, was as yet ignorant and untaught in the faith, and was unaware how God's servants ought to behave. Moreover, his companions who had been but recently converted and had been trained in a very different faith, paid them little attention. Having started then with considerable difficulty they arrived at Cologne. At that time there was a venerable bishop there named Hadebald. He had compassion upon their needs and presented them with a good boat in which they might place their possessions and in which there were two cabins which had been suitably prepared for them. When Harald saw the boat he decided to remain with them in it, so that he and they could each have a cabin. This tended to promote an increase of friendship and goodwill between them ; his companions also, from this time forward, paid careful attention to their wants.
On leaving the boat they passed through Dorstadt [I.e. Wijk te Duerstade, near Utrecht. Willibrord and Boniface had both preached there] and crossing the neighbouring territory of the Frisians came to the Danish borders. As King Harald could not for the time being obtain peaceful possession of his kingdom, the emperor gave him a place beyond the River Elbe****** so that if it were necessary he might halt there.
NOTES
* i.e. Harald Klak. With his brother Reginfred he had conquered Jutland, but was attacked by Olaf and Horic, the sons of Gottrik, in a battle in which Reginfred was killed. Later on he become the ruler of South Jutland, that is Schleswig. A little later, on being attacked again by Olaf, he appealed for help to Ludovic.
** Theganus in his Vita Hludovici (c. 33) writes, "The Emperor was in his palace at Ingilheim when Harald came to him from the Danes, and he (the Emperor), raised him from the sacred baptismal font whilst the Empress Judith raised his wife. Then the Emperor gave him a large part of Frisia, and having honoured him with many gifts, he sent him and his messengers away in peace." Nigellus (Carmina Lib. Ill. v. 317) says that Harald's wife and son and 400 Danes who had come with him were baptised at the same time.
Adam Brem. (1. 15) says that his wife and brother and a great multitude of the Danes were baptised ; see also Ann Fuld, 826.
*** He became Abbot of Corbey in 826, and died in 826, cf. Vita Walae abbatis Corbejensis, Mabillon Saec. iv. Pt. I, p. 453.
**** The expression " his monastery " can only apply to the original monastery of Corbey. It would appear, therefore, that Anskar had returned thither from New Corbey. As he seems to have been within call, it is possible that he had come with Wala to Ingelheim as one of his attendants.
***** Ministeria ecclesiastica. Kruse (p. 256), suggests that this expression would include laybrothers and choir boys.
****** See Chap. XXII, where "ultra Albiam " apparently means" south" instead of as here "north" of the Elbe. The exact locality is uncertain. Langebeck (I . p. 439) maintains that it was in Holstein ; Dahlmann (of Pertz II, p. 696), and Tappelhorn (p. 100), place it in Friesland.
CHAPTER VIIII.
Accordingly the servants of God, who were with him, and who were stationed at one time amongst Christians and at other times amongst pagans, began to apply themselves to the word of God ; and those whom they could influence they directed into the way of truth, so that many were converted to the faith by their example and teaching, and the number of those who should be saved in the Lord increased daily. They themselves, being inspired by divine love, in order to spread their holy religion, made diligent search for boys whom they might endeavour to educate for the service of God. Harald also gave some of his own. household to be educated by them ; and so it came about that in a short time they established a school for twelve or more boys. [For site of this school see Chap XXIV] Others they took as servants or helpers, and their reputation and the religion which they preached in God's name were spread abroad. After they, had spent two years* or more in this good work brother Autbertus became grievously afflicted with illness, and on this account he was carried to New Corbey where, as his weakness increased day by day, at Easter time even as it had been before revealed to him by the Lord he ended his life, passing away happily, as we believe.
NOTES
* Adam Brem. 1. 6. Itaque biennium in regno Danorum commorati multos ex gentibus ad fidem converterunt Christianam.
CHAPTER IX.
Meanwhile [I.e. in 829] it happened that Swedish ambassadors had
come to the Emperor Ludovic, and, amongst other matters which
they had been ordered to bring to the attention of the emperor,
they informed him that there were many belonging to their nation
who desired to embrace the Christian religion, and that their
king so far favoured this suggestion that lie would permit God's
priests to reside there, provided that they might be deemed worthy
of such a favour and that the emperor would send them suitable
preachers. When the Godfearing emperor heard this lie was
greatly delighted, and a second time he endeavoured to find men
whom he might send to those districts, who might discover whether
this people was prepared to accept the faith, as tile ambassadors
had assured him, and might begin to inculcate the observance of
the Christian religion. So it came about that his serene majesty
began once again to discuss the matter with your abbot, and asked
him whether by chance lie could find one of his monks who, for
the name of Christ, was willing to go into those parts; or who
would go and stay with Harald while God's servant Anskar, who
was with him, undertook this mission. Thus it was that Anskar
was summoned by royal command to the palace, and was told that
he should not even stop to shave* himself before coining into
the royal presence. The man of God, who knew clearly beforehand
for what purpose he was being summoned, burned with fervour and
with love towards God and esteemed it a special joy if he might
be allowed to press forward in the work of winning souls for Flim.
If in a journey of this kind any harm or misfortune should befall
him, he was resolved to bear it patiently for Christ's sake ;
and he had no hesitation in undertaking this task, as he was comforted
by the heavenly vision which he had previously seen. At the time
to which we refer, when lie was staying with you and had already
been divinely enlightened by two visions [Cf. Chap II and IV]
it seemed to him one night that he had come to a house in which
were standing many preachers who had been prepared for their task
of preaching. In their presence he was suddenly transported, and
he saw shining around him a light from heaven which excelled the
brightness of the sun ; and, as he marvelled what this might be,
a voice like unto that which he declared that he had heard in
his first vision said to him : "Thy sin is forgiven."
In answer to which voice, being, as we believe, divinely inspired,
he said : "Lord, what wilt thou have me to do ? " Again
the voice was heard saying : " Go, and declare the word of
God unto the nations." As God's servant thought upon this
vision he rejoiced in the Lord greatly, for he perceived that
what had been commanded him was in part accomplished, and desired
to add to his labours by preaching the word of God to the Swedes.
When, then, he was brought into the presence of the emperor and
was asked by him whether he was willing to undertake this mission,
he replied readily that he was prepared to undertake any task
which the emperor might decide to place upon him for the name
of Christ.
NOTES
* Dreves (p. 31), suggests that the reference is not to shaving his beard but to the renewal of the tonsure.
CHAPTER X.
In the good providence of God the venerable abbot [I.e Wala] found for him amongst your fraternity a companion, namely the prior* Witmar, who was both worthy and willing to undertake this great task. He further arranged that the good father Gislemar, a man approved by faith and good works, and by his fervent zeal for God, should be with Harald. Anskar then undertook the mission committed to him by the emperor, who desired that he should go to the Swedes and discover whether this people was prepared to accept the faith as their messengers had declared. How great and serious were the calamities which lit; suffered while engaged in this mission, father Witmar, who himself shared them, can best tell.** It may suffice for me to say that while they were in the midst of their journey they fell into the hands of pirates. The merchants with whom they were travelling, defended themselves vigorously and for a time successfully, but eventually they were conquered and overcome by the pirates, who took from them their ships and all that they possessed, whilst they themselves barely escaped on. foot to land. They lost here the royal gifts which they should have delivered there, together with all their other possessions, save only what they were able to take and carry with them as they left the ship. They were plundered, moreover, of nearly forty books which they had accumulated for the service of God. When this happened some were disposed to turn and go back, but no argument could divert God's servant from the journey which he had undertaken. On the contrary, he submitted everything that might happen to him to God's will, and was by no means disposed to return till, by God's help, he could ascertain whether he would be allowed to preach the gospel in those parts.
NOTES
* In the Benedictine Rule the word nonnus is used to denote prior. Cf. chap.V, note
** This statement affords an incidental proof that Rimbert's Life of Anskar must have been written soon after his death, i.e., while one of his fellow workers was still living.
CHAPTER XI.
With great difficulty they accomplished their long journey on foot, traversing also the intervening seas, where it was possible, by ship, and eventually arrived at the Swedish port called Birka.*
They were kindly received here by the king, who was called Biörn,** whose messengers had informed him of the reason for which they had come. When he understood the object of their mission, and had discussed the matter with his friends, with the approval and consent of all be granted them permission to remain there and to preach the gospel of Christ, and offered liberty to any who desired it to accept their teaching. Accordingly the servants of God, when they saw that matters had turned out propitiously as they had desired, began eagerly to preach the word of salvation to the people of that place. There were many who were well disposed towards their mission and who willingly listened to the teaching of the Lord. There were also many Christians who were held captive amongst them, and who rejoiced that now at last they were able to participate in the divine mysteries. It was thus made clear that everything was as their messengers had declared to the emperor, and some of them desired earnestly to receive the grace of baptism. These included the prefect of this town named Herigar, who was a counsellor of the king and much beloved by him. He received the gift of holy baptism and was strengthened in the Catholic faith. A little later he built a church on his own ancestral property and served God with the utmost devotion. Several remarkable deeds were accomplished by the man who afforded many proofs of his invincible faith, as we shall make clear in the following narrative.[See Chap XIX]
NOTES
*Birka was the ancient port of Sigtuna. For a description of the idolatrous customs of the inhabitants of this district, see Tacitus,Germ 45. Adam Bremensis (1.6z) says that he saw the town in ruins. The name is preserved today in the island Bjorko.
** I.e. . Björn II. a son of Eric 1.
CHAPTER XII.
When the servants of God had spent another half year [I.e. altogether a year and a half] with them and had attained the object of their mission they returned to the emperor and took with them letters written by the king himself in characters fashioned after the Swedish custom.* They were received with great honour and goodwill by the emperor, to whom they narrated all that the Lord had wrought by them, and how in those parts the door of faith was opened by which these nations were bidden to enter. When the most pious emperor heard this, he rejoiced greatly and as he recalled the beginning** which had been made in establishing the worship of God amongst the Danes, he rendered praise and thanks to Almighty God, and, being inflamed with zeal for the faith, he began to enquire by what means lie might establish a bishop's see in the north within the limits of his own empire, from which the bishop who should be stationed there might make frequent journeys to the northern regions for the sake of preaching the gospel, and from which all these barbarous nations might easily and profitably receive the sacraments of the divine mystery. As he was pursuing this matter with anxious care he learnt, from information provided by some of his trusty companions, that when his father, the Emperor Charles, of glorious memory, had subdued the whole of Saxony by the sword and had subjected it to the yoke of Christ, he divided it into dioceses,*** but did not commit to any bishop the furthest part of this province which lay beyond the river Elbe, but decided that it should be reserved in order that he might establish there an archiepiscopal see from which, with the Lord's help, the Christian faith might successively spread to the nations that lay beyond. He, accordingly, caused the first church that was built there to be consecrated by a Gallic bishop named Amalliar.**** Later on he specially committed the care of this parish to a priest named Heridac, [Or Heridag] as he did not wish that the neighbouring bishops should have any authority over this place. He had further arranged to have this priest consecrated as a bishop, but his speedy departure from this life [lit. from this light] prevented this being done. After the death of this much-tobe-remembered emperor his son Ludovic, who was placed on his father's throne, acting on the suggestion of others, divided in two that part of the province which lies beyond the river Elbe and entrusted it, for the time being, to two neighbouring bishops [I.e. The bishops of Verden and Bremen] for he paid no attention to the arrangement which his father had made in regard to this matter, or, possibly, he was altogether ignorant of it. When the time came that the faith of Christ began, by God's grace, to bear fruit in the lands of the Danes and Swedes, and his father's wish became known to him, he was unwilling that this wish should remain unaccomplished and, acting with the approval of the bishops and a largely attended synod,***** he established an archiepiscopal see in the town of Hamburg,****** which is situated in the farthest part of Saxony beyond the river Elbe. He desired that the whole Church of the Nordalbingi******* should be subject to this archbishopric, and that it should possess the power of appointing bishops and priests who for the name of Christ might go out into these districts.
To this see, therefore, the emperor caused the holy Anskar, our lord and father, to be consecrated as archbishop by the hands of Drogo,******** Bishop of Metz, and at that time principal chaplain at the imperial court. He was assisted by Ebo, Archbishop of Rheims; Hetti of Trier [Hetti, or Hetto, was archbishop of Trier, 814-847] and Otgar of Mainz [Otgar was bishop of Mainz 826-847], whilst many other bishops who had gathered for the imperial assembly were present. The bishops Helmgaud [Bishop of Verden] and Willerick,********* from whom Anskar took over the abovementioned parts of this ecclesiastical district, approved and took part in his consecration.
Inasmuch as this diocese was situated in dangerous regions, and it was to be feared that it might come to an end in consequence of the savagery of the barbarians by which it was threatened, and because its area was small, the emperor handed over to his representatives a monastery in Gaul, called Turholt,********** to be always at its service.
NOTES
* Dahimann suggests that the reference is to Runic characters c.f., chap. xxvi.
** Concepta. We.should probably read concoeptaas as in the Codex Stuttgardiensis.
*** The titles of these bishoprics were (1) 0snabrück, of which the first bishop was Wiho, a disciple of Boniface : (2) Paderborn, of which Hathumar was the first bishop : (3) Münster, of which Liudger was the first bishop: (4) Minden (5) Bremen, of which Willehad was the first bishop : (6) Verden (7) Halberstadt.
**** Amalhar was bishop of Trier, 809-14. He was sent by Charlemagne in 814 to Constantinople in order to arrange a peace with the Emperor Michael.
***** Three synods were held in this year 831 at Aachen, Ingelheim and at Diedenhofen. The synod referred to was probably that held at the last of these places. c.f., Tappehorn, l.c. p. 108.
****** Hammaburg (also written Hammabur and Hammanburg). It is doubtful whether this can be identified with the modern city of Hamburg. cf., Tappehorn, l.c. p. 91.
******* Nordalbingia is also referred to as Saxonia transalbina. It included the country bounded by the Elbe, the Trave and the Eider.
******** Drago, or Drogo, was the fifth son of Charlemagne, and was born in 807. In 823 he was appointed by Ludovic as archbishop of Metz. He was drowned whilst fishing in 855.
********* Willeric, or Wilderic, a pupil of Willehad, was bishop of Bremen, 789839. He is referred to in the Hist. Archiep. Brem., as vir literatus et ill omni morum honestate praeclarus.
********** I.e. Thorout in Flanders, between Bruges and Ypres. It was near the birthplace of Bishop Rimbert, Anskar's biographer, and was built by Amandus in the seventh century.
Adam Brern. (1. 20) writes, " Saepe etiam monasterium Galliae, quod dono Caesaris possedit, Turholt visitans, fratrilus ibidem Dell militantibus salutaris regulae tramitem verbo exemploque monstravit. In quorum nobili contubernio jam tuni a puero sanctus effulsit Rimbertus, quem sanctus pater Ansgarius adoptaris in filium prophetico spiritu, quo plenus erat, longe ante praedixit illum suae virtutis aemulum, et in cathedra pontificali succedere."
CHAPTER XIII.
In order that these arrangements should be permanently established the emperor sent Anskar to the apostolic see, and by his messengers the venerable bishops Bernold [Bishop of Strassburg] and Ratold [Bishop of Verona, ob. 874.] and the illustrious count Gerold, he caused the whole matter to be made known to Pope Gregory [I.e. Gregory IV, 827-844] so that it might receive his confirmation. The Pope confirmed this, not only by an authoritative decree, but also by the gift of the pallium, in accordance with the custom of his predecessors, and he appointed him as his legate for the time being amongst all the neighbouring races of the Swedes and Danes,* also the Slavs and the other races that inhabited the regions of the north, so that he might share authority with Ebo the Archbishop of Rheims, to whom he had before entrusted the same office.** At the tomb of the holy apostle Peter*** he publicly committed to him authority to evangelize these races. And, for fear lest anything that he had done should prove ineffectual in time to come, he smote with his curse any who should resist, or contradict, or in any way attempt to interfere with the holy intentions of the emperor and committed such an one to everlasting vengeance and the companionship of devils.****
As we have already said, the same office of legate had before been entrusted by Pope Paschal {Paschal I 817-824] to Ebo, the Archbishop of Rheims. Ebo himself, inspired by the Spirit of God, burned with eager desire to draw to the Christian fold the nonChristian races and specially the Danes whom lie had often seen at the palace and who, as he grieved to see, had been led astray by the wiles of the devil. In order to promote their salvation he longed to sacrifice himself and all that be possessed. The emperor had given him a place situated beyond the river Elbe, which was called Welanao,***** so that whenever he went into those parts he might have a place in which to stay. Accordingly he frequently went to this place and distributed much money in the northern districts in order that he might win the souls of the people ; and he attached many to the Christian religion and strengthened them in the catholic faith.
NOTES
* The Cod. Monasteriensis reads, Farriae, Gronlondon, Islondon, Siridevindum, Slavorum necnon onmium septerntrionalium et orientalium nationom quocumque modo nominatarum delegavit. Et posi to capite et pectore super corpus et confessionem sancti Petri apostoli, sibi suisque successoribus vicem suam perpetuo retinendam publicamque euvangelizandi tribuit auctoritatem.
The names mentioned must have been interpolated at a later time as Gronlondon, i.e., Greenland, was unknown in the time of Anskar.
** Ebo was appointed as Archbishop of Rheims by Ludovic in 816, and about the year 820 he went on a missionary visit to Denmark. In 821 he was sent by Ludovic to Rome and received from Paschal I. a special commission to preach in the northern territories. In 822 he returned to Denmark accompanied by Bishop Wilderic of Bremen, and was the means of converting a number of Danes. In 825 he brought about a good understanding between Horic and Harald, and thereby prepared the way for the conversion of the country. In 833 he espoused the cause of Lothair, and was ordered by the Emperor to retire to the monastery of Fulda. Later on, at the request of Anskar, he received the bishopric of Hildesheim. He died in 851.
*** Ante corpus et confessionem sancti Petri. There is still an underground chapel in the Vatican entitled The Chapel of the Confession of St. Peter, under the altar of which are what are reputed to be the bones of the Apostle. In this chapel, Boniface had stood more than a century before, 723. cf., Baronii Annales, ix. an. 723.
**** For use of this form of cursing, see chap; xxiii. ad. fin.
***** Now called Münsterdof, On the bank of the River Sturia. This took its name from the monastery Novum monasterium (NeuMünster), founded by Vicelinus.
CHAPTER XIV.
After the consecration of the holy Anskar our lord and father, those who shared the office of legate, conferred together, and decided that it was necessary that an assistant bishop should be consecrated who might exercise the episcopal office amongst the Swedes, inasmuch as the chief bishop could not be expected to be present so far away, and Anskar himself could not be in both places. With the consent then, and approval of the emperor,* the venerable Ebo sent to Sweden a relation of his own named Gautbert** who had been chosen for this work and had been given the honourable rank of a bishop He supplied him in abundance with all that was wanted for his ecclesiastical office and for his necessary expenditure at his own cost and that of the emperor. Having himself undertaken, by apostolic authority, the office of an evangelist, he appointed Gautbert to act as legate on his behalf amongst the Swedes. To him, too, the emperor, at the suggestion of the same bishop Ebo, gave the monastery which he had himself built at Welanao, to serve as a place of refuge, in order that the performance of his task might be rendered permanent and secure. This Gautbert, who at his consecration received the honoured name of the apostle Simeon,*** went to Sweden, and was honourably received by the king [I.e. King Biorn, cf. Chap xi.] and the people ; and he began, amidst general goodwill and approval, to build a church there*** and to preach the faith of the gospel, and there was great rejoicing amongst the Christians who were living there, and the number of those who believed increased daily.
NOTES
* Cod. Amb. reads apostolica auctoritate et suggestione imperatoris.
** Also written Gauzbert, Gozbert, Gosbert and Goibrecht. Adam Brem. (Hist. Ecl. xiv.) says that he was a nephew of Ebo.
The explanation of Gautbert's appointment given by Adam of Bremen is somewhat different. He writes (I.17), "Ebo of Rheims was given him (by the Pope) to assist him in preaching. Either the fatigue of the journey proved too great for him or he was hindered by bodily sickness, or was engrossed in secular occupations, and accordingly he gave Anskar his nephew Gauthert to serve on his behalf." In the Narratio Clericorum Remensium (Bouquet VII, 278) we read, "At that time Bishop Ebo was staying in the monastery of St. Basil in the diocese of Rheims, being lame on both his feet, and afflicted with grievous sickness."
**** Another instance of change of name on consecration is afforded by the change of Winfrid's name to Boniface : Pope Sergius I. in 696 gave to Willibrord the name of Clement.
***** I.e. At Sigtuna, see chap. xix., note
CHAPTER XV.
Meanwhile our lord and master diligently executed his office in the diocese that had been committed to him, and in the country of the Danes, and by the example of his good life he incited many to embrace the faith.* He began also to buy Danish and Slav boys and to redeem some from captivity so that he might train them for God's service. Of these he kept some with him, whilst others he sent to be trained at the monastery of Turholt. There were also with him here belonging to your order some of our fathers and teachers, as a result of whose teaching and instructions the divine religion has increased amongst us.
NOTES
* Adam of Bremen says that at this time a multitude of Danes and Northmen were converted as the result of Anskar's work : see Hist. I. 18, Beatis Anscharius nunc Danos nunc Transalbianos visitans, innumerabilem utriusque gentis multitudinem traxit ad fidem. Si quando vere persecutione barbarorum impeditus est ab studio praedicandi apud Turholt cum discipulis suis se retinuit.
CHAPTER XVI.
While these events, which brought praise and honour to God, were taking place in both directions, pirates suddenly arrived and surrounded the town of Hamburg.* As this happened suddenly and unexpectedly, there was no time to collect the people in the villages ; moreover, the count who at this time was prefect of the place, viz., the illustrious Bernhar, was absent. The bishop who was there and those who remained in the city and its suburbs, when the first news of their coming arrived, desired to hold the place till further help should reach them ; but when the country people put pressure upon him, and the town was already besieged, he perceived that resistance was impossible, and accordingly made preparations to carry away the sacred relics.** As for himself, when his 1clergy had been scattered and had fled in various directions, he with difficulty escaped without even a ,cloak*** to cover his body. The people left the town and wandered hither and thither ; and, whilst most fled away, some were caught, and of these the greater part were killed. The enemy then seized the town and plundered it and its immediate neighbourhood. They had come in the evening and they remained that night and the next day and night ; and when everything had been burnt and destroyed they took their departure. The church there, which had been built in a wonderful manner under the guidance of the bishop, and the monastery which was also of marvellous construction, were reduced to ashes. The bible**** which the emperor had given to our father, and which was beautifully transcribed, together with many other books, was lost in the fire. Everything which was used in the services of the Church and all his treasures and possessions were lost by pillage or by fire during the enemy attack. This attack left him practically naked, as nothing had previously been taken away, nor was anything removed at the time except that which each fugitive was able to carry away with him. By none of these things was our holy father distressed, nor did he sin with his lips, but when in a moment of time he lost almost everything that he had been able to gather together, or to collect for purposes of building, he repeated again and again the words of Job [Job 1:21] : "The Lord gave, the Lord has taken away ; the Lord's will has been done. Blessed be the name of the Lord."
NOTES
* Adam Brem. states that this occurred during the last year of Ludovic, but the date given by Lambecius (Orig. Hamb. p. 5), i.e. 845, is probably correct, see also Dahlmann, Geschichte von Dännemark I. p. 45.
** Adam Brem. (Hist. 1. 25) says that these included the bodies of St. Sixtus and St. Sinnicius.
*** Caffa denoted a woollen cloak or mantle which covered the whole body cf. Du Cagne I. 2,
**** Bibliotheca, which in classical Latin denotes a library, was sometimes used in later Latin to denote the liber librorum, i.e., the Holy Bible cf. Du Cagne I. I, 1083.
CHAPTER XVII.
After these occurrences the bishop continued with his people in their distress and misfortune, whilst the brethren belonging to his Order traversed various districts and wandered hither and thither taking with them the holy relics ; and nowhere did they find rest, owing to the devices of the wicked one.* It happened, too, at this time, at the instigation of the devil, that the Swedish people were inflamed with zeal and fury, and began by insidious means to persecute Bishop Gautbert. Thus it came about that some of the people, moved by a common impulse, made a sudden attack upon the house in which he was staying, with the object of destroying it ; and in their hatred of the Christian name they killed Nithard,** and made him, in our opinion, a true martyr. Gautbert himself and those of his companions who were present they bound, and after plundering everything that they could find in their house, they drove them from their territory with insults and abuse. This was not done by command of the king, but was brought about by a plot devised by the people.
NOTES
* Adam of Bremen states (Hist. i. 23), that after the destruction of Hamburg, Anskar fled for refuge to Leuderic, Bishop of Bremen, who, being envious of his reputation for learning and piety, refused to receive him. A devout lady named Ikia, who lived near Hamburg, received him and he built there a monastery where he received refugees from Hamburg. Lateron, in 864, the monastery of Rameslo was placed under his jurisdiction.
** Nithard was a brother of the priest Frimbert who accompanied Anskar on his second journey to Sweden.
CHAPTER XVIII.
The long suffering mercy of God did not allow this crime to go
unavenged, but almost all who were present were soon afterwards
punished, though in different ways. Concerning these much might
be said, but, lest we should weary our readers, we mention the
case of a single individual in order that the destruction which
overtook him may show how the rest were also punished and their
crimes avenged. In that country there was a certain influential
man whose son had joined with the others in this conspiracy, and
who had collected in his father's house the booty which he had
captured at that Place. Thereafter his possessions began to decrease
and he began to lose his flocks and his household possessions.
The son himself was stricken by divine vengeance and died, and
after a brief interval his wife, his son and his daughter also
died. When the father saw that he had become bereft of all that
he had possessed with the exception of one little son, he began,
in his misery, to fear the anger of the gods and to imagine that
he was suffering all these calamities because he had offended
some god. Thereupon, following the local custom, he consulted
a soothsayer and asked him to find out by, the casting of lots
which god lie had offended and to explain how lie might appease
him. After performing all the customary ceremonies, the soothsayer
said that all their gods were well disposed towards him, but that
the God of the Christians was much incensed against him. "
Christ," he said, " has ruined you. It is because there
is something hidden in your house which had been consecrated to
Him that all the evils that you have suffered have come upon you
; nor can you be freed from them as long as this remains in your
house." On hearing this he considered anxiously what it could
be, and he remembered that his son had brought to his house as
part of the aforementioned booty a certain book. On this account
he was stricken with horror and fear, and because there was no
priest at hand, lie knew not what to do with this book, and, as
he dared not keep it any longer in his house, he at length devised
a plan and showed the book openly to the people who were in the
same hamlet, and told them what he had suffered. When they all
said that they knew not how to advise in regard to this matter
and were afraid to receive or keep anything of the kind in their
houses, he feared greatly to retain it in his own house, and he
fastened it up carefully and tied it to a fence with a notice
attached stating that whoever wished might take it. For the offence
that he had committed he promised also to make voluntary amends
to the Lord Jesus Christ. One of the Christians took the book
thence and carried it to his own house. This we ascertained from
his own statement. Later on he showed such faith and devotion
that when with us he learned to say the Psalms without reading
them. In like manner were the rest punished, either by death or
plague, or by the loss of their property, and it was made manifest
to all that they had received due punishment from our Lord Jesus
Christ because they had presumed to outrage and plunder God's
holy bishop and his companions.
CHAPTER XIX.
For nearly seven years [I.e from 845 to 851] afterwards there was no priest in this place, and for this reason our lord and pastor Anskar was afflicted with great sorrow, and, as he could not bear that the Christian religion which had begun to be established there should perish, and because he grieved greatly for his dear son* Herigar, whom we have already mentioned, he sent a hermit named Ardgar [Adam Brem writes Hardegar] into those parts, and specially directed him to attach himself to Herigar. On his arrival he was courteously received by Herigar and his presence brought great joy to the Christians who were there. These began again to do as they had done before, namely, to search diligently for the things of God and to observe with a willing mind the customs of the Christian religion. None of the unbelievers was able to withstand his preaching, because they remembered with fear the punishment that had come upon those who had expelled God's servants from this Place. On the suggestion of Herigar, and with the command and permission of the king who was then reigning,** he began to celebrate the divine mysteries in public. This most faithful man (Herigar) endured many reproaches at the hands of unbelievers during the time when there was no priest present there ; but by the help of divine grace and as a result of his prayers the true faith was proclaimed and accompanied by signs from heaven. Some of these, in accordance with our promise [Cf. Chap xi. Finis] have added to our narrative in order that his invincible fidelity may be made manifest.
On one occasion lie himself was sitting in an assembly of people,*** a stage having been arranged for a council on an open plain. In the course of a general discussion some praised their own gods, by whose favour they had secured great prosperity, whilst others heaped reproaches upon him because he alone, by accepting a worthless creed, had separated himself from them all. He then, being fervent in spirit, is said to have replied, " If there be so great uncertainty in regard to the divine majesty, which nevertheless ought not to be called in doubt by anyone, let us prove by miracles who is the more powerful, the many beings whom ye call your gods or my one Almighty Lord Jesus Christ. See, rain is at hand , " a shower was then imminent " call upon the names of your gods and ask that no rain fall upon you, and I will ask my Lord Jesus Christ that not a drop of rain may touch me, and he who on this occasion has regard to those who call upon him let him be God." This was mutually agreed, and as all the rest sat on one side, he and one small boy sat on the other side, and each of them began to invoke his own god, whilst he invoked the Lord Christ. Thereupon a great stream of rain descended, and they were so completely soaked that it seemed as though they and their garments had been thrown into a river. Even the foliage from the branches with which their meeting place had been constructed, fell upon them and thereby proved to them that it was by divine power that they were overcome. On himself and the boy who was with him, not a single drop fell. When this happened they were confused and astonished. " Ye see," said Herigar, "who is God. Do not, unhappy men, try to draw me away from His worship, but rather be confounded and, renouncing your errors, learn the way of truth."**** On another occasion it happened that Herigar was suffering great pain in his leg, so that it was impossible for him to move out of his place except when he was carried. When lie had endured this distress for some time, many persons came to visit him, some of whom urged him to sacrifice to the gods in order to regain his health, whilst others assailed him with jeers, saying that his illness was due to the fact that he had no god. When this had occurred on several occasions and he had strenuously resisted their evil suggestions, and when at length lie could no longer bear their reproaches, he replied that he would not seek aid from vain images but from his Lord Jesus Christ who, if he wished, could cure him in a moment of his sickness. He then summoned his servants and told them to carry him to his church. When he had been placed there he poured out his supplications to the Lord in the presence of all the bystanders and said : "My Lord Jesus Christ grant to me thy servant now my former health in order that these unhappy men may know that Thou art the only God and that there is none beside Thee, and in order that my enemies may behold the great things that Thou doest, and may turn in confusion from their errors and be converted to the knowledge of Thy name. Accomplish, I beseech Thee, that which I ask for the sake of Thy holy name, which is blessed for evermore, that they who believe in Thee may not be confounded, O Lord." Having said this he was forthwith healed by the grace of God, and was made completely well. He, accordingly, left the church unaided and rendered thanks to God for his health, and, strengthened in the faith of Christ, he more and more confounded those who disbelieved.
About the same time it happened that a certain Swedish king named
Anoundus had been driven from his kingdom, and was an exile amongst
the Danes. Desiring to regain what had once been his kingdom,
he sought aid of them and promised that if they would follow him
they would be able to secure much treasure. He offered them Birka,
the town already mentioned, because it contained many rich merchants,
and a large amount of goods and money. He promised to lead them
to this place where, without much loss to their army, they might
gain that which they wanted. Enticed by the promised gifts and
eager to acquire treasure, they filled twenty-one ships with men
ready for battle and placed them at his disposal ; moreover he
had eleven of his own ships. These left Denmark and came unexpectedly
upon the above mentioned town. It so happened that the king [I.e.
Biorn] of the town was absent and the chiefs and people were unable
to meet together. Only Herigar, the prefect of this place, was
present with the merchants and people who remained there. Being
in great difficulty they fled to a neighbouring town [I.e. Sigtuna]
and began to promise and offer to their gods, who were demons,
many vows and sacrifices in order that by their help they might
be preserved in so great a peril. But inasmuch as the town was
not strong and there were few to offer resistance, they sent messengers
to the Danes and asked for friendship and alliance. The king [I.e.
Anoundus] beforementioned commanded them to pay a hundred pounds
of silver in order to redeem Birka and obtain peace. They forthwith
sent the amount asked and it was received by the king. The Danes
resented this agreement, because it was not in accord with their
arrangement and they wanted to make a sudden attack upon them
and to pillage and burn the place because they said that each
individual merchant in the place had more than had been offered
to them and they could not endure that such a trick should be
played upon them. As they were discussing this and were preparing
to destroy the town to which the others had fled, their design
became known to those in the town. They gathered together then,
a second time and, as they possessed no power of resistance and
had no hope of securing refuge, they exhorted one another to make
vows and to offer greater sacrifices to their own gods. Herigar,
the faithful servant of the Lord, was angry with them and said,
" Your vows and sacrifices to idols are accursed by God.
How long will ye serve devils and injure and impoverish yourselves
by your useless vows. You have made many offerings and more vows
and have given a hundred pounds of silver. What benefit has it
been to you ? See, your enemies are coming to destroy all that
you have. They will lead away your wives and sons as captives,
they will burn our city and town [I.e. Sigtuna and Birka] and
will destroy you with the sword. Of what advantage are your idols
to you " ? As he said this they were all terrified and, as
they knew not what to do, they replied all together It is for
you to devise plans for our safety, and whatever you suggest we
will not fail to perform." He replied : "If you desire
to make vows, vow and perform your vows to the Lord God omnipotent,
who reigns in heaven, and whom I serve with a pure conscience
and a trite faith. He is Lord of all, and all things are subject
to His will, nor can anyone resist His decree. If then ye will
seek His help with your whole heart ye shall perceive that His
omnipotent power will not fail you." They accepted his advice
and in accordance with custom, they all went out of their own
accord to a plain where they promised the Lord Christ to fast
and to give alms in order to secure their deliverance. Meanwhile
the king proposed to the Danes that they should enquire by casting
lots whether it was the will of the gods that this place should
be ravaged by them. " There are there," he said, "
many great and powerful gods,***** and in former time a church******
was built there, and there are many Christians there who worship
Christ, who is the strongest of the gods and can aid those who
hope in Him, in any way that He chooses.
We must seek to ascertain therefore whether it is by the will of the gods that we are urged to make this attempt." As his words were in accord with their custom******* they could not refuse to adopt the suggestion. Accordingly they sought to discover the will of the gods by casting lots and they ascertained that it would be impossible to accomplish their purpose without endangering their own welfare and that God would not permit this place to be ravaged by them. They asked further where they should go in order to obtain money for themselves so that they might not have to return home without having gained that for which they had hoped. They ascertained by the casting of the lot that they ought to go to a certain town******** which was situated at a distance on the borders of the lands belonging to the Slavonians. The Danes then, believing that this order had come to them from heaven, retired from this place and hastened to go by a direct route to that town. Having made a sudden attack upon its people, who were living in quiet and peace, they seized it by force of arms and, having captured much spoil and treasure, they returned home. Moreover the king who had come with the object of plundering the Swedes, made peace with them and restored the money that he had recently received from them He remained also for some time with them as he wished to become reconciled to their nation. Thus did the good Lord, on account of the faith of his servant Herigar, free the people of this place from the attack of their enemies and restore to them their possessions. After these occurrences Herigar brought forward a proposal in a public assembly and advised that they should try more earnestly to ascertain who was God. " Alas, wretched people," he said, " ye now understand that it is useless to seek for help from demons who cannot succour those who are in trouble. Accept the faith of my Lord Jesus Christ, whom ye have proved to be the true God and who in His compassion has brought solace to you who have no refuge from sorrow. Seek not any more after superstitious worship, or to appease your idols by useless sacrifice. Worship the true God who rules all things in heaven and earth, submit yourselves to Him, and adore His almighty power. His own faith having been strengthened by the abounding goodness of the Lord, he was the more ready to come forward both publicly and otherwise, and at one time by reproach, at another time by persuasion, he declared unto them the power of the Lord and the benefits resulting from faith in Him. And thus he continued the good fight even to the end of his life.
When at length his good deeds were complete and his weakness had increased, having been commended to the mercy of God in the presence of the priest Ardgar, and having received the Holy Communion, he departed this life happily in Christ.********* Much more might be said concerning the constancy of his faith, but this must suffice, inasmuch as we desire our narrative to be brief.
NOTES
* filiolo. The term son is applied ot Herigar because he had been baptised by Anskar. Nordfried who was one of Anskar's clergy is called his son; in chap I Rimbert and his fellow workers speak of themselves as sons of Anskar. Concerning Herigar, Adam Brem (I.21) writes Herigarious vero Bircae praefectus Christianitatem ibi solus sustenavit.
** The words imply that Biorn II. (cf. chap. xi.), was no longer reigning. In this case the king referred to was probably Anound (or Emund), who had endeavoured with the help of the Danes to recover his former kingdom. He was a brother of Biorn II.
*** Councils called "things " which were summoned to decide on public policy or to settle private disputes were held in the open air or in a large tent constructed out of the branches and foliage of trees. In the middle of the site was placed the " thing stone," on which the king or president sat. cf., Dreves, Leben des heiligen Ansgar, p. 63 n.
**** Kruse, in commenting upon this and the two following incidents, maintains that Rimbert himself knew that they were due to natural causes, but being a monk, and writing for credulous readers left his readers to interpret them as miraculous occurrences. cf., St. Anschar, p. 130 f.
***** In Sigtuna there was a temple and an attar dedicated to Odin. At Upsala, which was within a day's journey of Sigtuna, there was a specially magnificent temple. cf., Adam Brem. Descriptio Ing. Aq. xxvi.
****** I.e. The church built by Gautbert, see chap. xiv.
******* For reference to the custom of casting lots in order to ascertain the will of the gods, see Tacitus Germ. chap. x., see also Vita Willehadi, chap. iii. In casting lots the Danes were accustomed to cut a branch from a fruitbearing tree from which they broke off a number of small sticks. Having cut certain marks on these, they placed them on a spreadout cloth. The priest, or chief then picked up three of these sticks and, in accordance with the marks that he found on them, answered "yes" or " no" to the question addressed to him.
******** Dreves (p. 70 n.), suggests that this may have been Bineta in the island of Wollin. This town was destroyed by Northmen in the ninth century. Kruse suggests that the town was in the district of Novgorod. Gesch. des Ethnischen Volksstamms, p. 457
********* Herigar's death apparently occurred towards the end of the year 851.
CHAPTER XX.
At that time there was amongst the Swedes a very pious matron, whom the frowardness of wicked men had been unable to turn aside from the true faith. It was frequently suggested to her, when she was placed in any difficult position, that she should, in accordance with their custom, offer sacrifices to idols, but she remained unmoved and did not abandon the performance of her religious duties, She declared that it was useless to seek for help from dumb and deaf images and that she thought it detestable to do again the things that she had renounced in her baptism* and to fail to perform the promise that she had made to Christ. If it be an evil thing to lie to men how much worse is it to lie to God? And if it be a good thing that faith should be preserved amongst men how much greater is the obligation that rests upon one who receives the faith of the Lord to continue firm and not to mingle falsehood with truth ? "The Lord," she said, " even my Jesus Christ, is omnipotent, and if I continue to believe in Him, He can give me health and everything that I need according to His good pleasure." This devout woman, whose name was Frideburg, who was deserving of praise for the goodness of her life and the constancy of her faith, continued even to old age. When she believed that the day of her death was approaching, and no priest had come there since the death of Gautbert, desiring the due performance of the ceremony [Codex Ambianensis adds "sacrificii"] which she had heard was the " viaticum" of Christians, she caused some wine that she had bought to be reserved in a certain vessel.** She further requested her daughter, who was also a devout woman, that when her last moments came, as she had not the sacrifice she should drop some of the wine into her mouth and thus commend her departure to the mercy of the Lord. She kept this wine with her for nearly three years by which time the priest Ardgar had arrived there. After his appointment she performed her religious duties as long as she retained her strength, and she sought at his hands the customary rites and helpful admonition. Meanwhile weakness overtook her and she became sick. Being anxious, in view of her death, she caused the priest to be summoned, and having received from his hand the viaticum she departed with joy to the Lord She had ever been intent on almsgiving and, as she was rich in this world's goods, she had enjoined her daughter Catla [Codex Amb. reads Cathle.] that, after her departure from this life, she should distribute all that she possessed amongst the poor. " And because," she said, " there are here but few poor, at the first opportunity that occurs after my death, sell all that has not been given away and go with the money to Dorstadt. There are there many churches,***