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06010 1941
B iu i [ LIUM.
OLNOHOL JO ALISHAAING |
Lives of early and medizval
missionaries.
General Editor of series, C. H. Robinson, D.D.
ALREADY PUBLISHED.
ANSKAR the Apostle of the North,
801-865,
by Charles H. Robinson, D.D.
IN PREPARATION.
WILLIBRORD,
by Alexander Grieve, D.Phil.
(Willibrord was a native of Northumbria and worked as a
missionary in Holland from 692 to 738).
WILLEHAD,
by Eleanor J. B. Reid, B.A.
(Willehad 730-789, was a native of Northumbria and
worked as a missionary in Holland and Saxony.)
Eccli (S
oe
ANSKAR
The Apostle of the North. 801-865.
Translated from the Vita Anskarii by Bishop Rimbert
his fellow missionary and successor,
BY
CHARLES H. ROBINSON, D.D.
[6S 209.
Mudo n 00.5. deii
20.4, 3t.
THE SOCIETY FOR THE PROPAGATION OF THE GOSPEL
IN FOREIGN Parts.
1921.
Introduction to Series.
The series entitled ‘‘ Lives of early and mediazval
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 con-
temporaries 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 to-day 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 the 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
5
6 INTRODUCTION TO SERIES
discouragements which constituted the normal experience
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 times, is not
supplied by the visible and immediate results that can be
registered, but by the opportunities which they afforded
to the inhabitants of non-Christian lands to see in them
the embodiment of Christian ideals and to behold a reai
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 from the Bible, has ever been written. It is
in the hope that its glory and inspiration may in some faint
measure be discerned that this series of missionary
biographies has been planned.
C. H. R.
Introduction.
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 redis-
covered, 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 he 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,
814, had waged a series of seventeen campaigns extending
over thirty-three years (772-805) against the Saxons, his
7 B
8. INTRODUCTION
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 he 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 east 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 in view he 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 form a 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 822 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,
INTRODUCTION 9
A writer in the Centuriatores Magdeburgenses* 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 DanesT 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 Chris-
tianity. In 826 King Harald, with his wife and a large
train of followers, visited the Emperor at Ingelheim, where
he and his followers were baptized, and when he 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
*Quoted by Kruse p. 237.
TIX. 178.
IO INTRODUCTION
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."*
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, he 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
*Chap. III.
INTRODUCTION II
God to the nations."* 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.t
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.]T The task
which he proposed to undertake appeared to be so full of
danger and difficulty that his friends and fellow-monks
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 (826-8) 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. 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 829 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
*Chap. IX.
TChap. II.
IChap. VII.
$Chap. VIII and XXIV.
I2 INTRODUCTION
we are speaking Sweden was inhabited by two distinct
races, both of which were of Teutonic origin, z.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 family 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* 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 he 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 west of Stockholm
and twenty-two miles south of the old city of Sigtuna
(Signildsberg).f At this time Upsala, which was about
*The National C. of Sweden, p. 40.
; M gr a discussion as to the position of Birka see Adam Brem.
. 60.
INTRODUCTION 13
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,*
was not destroyed till seventy years after the death of
Anskar. Anskar was well received by King Biórn, 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. Helaboured 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
*See Adam Brem. Ins. Aq. XXVI, XXVII.
I4 INTRODUCTION
of Bremen, he succeeded in winning the favour of Eric
King of Jutland and obtained his permission to re-start
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
INTRODUCTION IS
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, he 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 (z.e., the country north of the River Elbe),
and had either been retained as slaves or sold to other
slave-holders. 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 had 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 he 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
self-denial: 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
16 INTRODUCTION
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.* "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."T
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 awe-inspiring, 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
*T. 30. plurimos dicitur verbo vel tactu sanasse.
TFor 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.
IChap. XXXIX.
INTRODUCTION 1
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."*
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 day, 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 he 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."
His reliance upon the aid which he obtained from
visions did not, however, make him value the less the
ordinary means of grace. He was, in the truest sense, 2
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 mis-
sionaries have worked in modern times that it is not
easy to compare their methods of action with his. The fact
*Chap. XXXVII.
TChap. XXXVI.
18 INTRODUCTION
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 life-long 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.* 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 self-sacrifice.”
The work which he accomplished was that of a pioneer.
Nor can it be claimed on his behalf that the Missions
which he 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
*c.f. History of Christian Missions, by the writer, p. 73.
INTRODUCTION IO
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."* 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
thirty-three years of his bishopric was of imperishable
importance for those nations to which he 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."
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 self-discipline and his diligence in the work of his
*See I. 54.
TDenordiske Kirkes grundlaeggelse og forste Vdvikling, by
A.D. Jorgensen p.p. 147, 158, 153.
[The National Church of Sweden by John Wordsworth, p. 65 f.
20 INTRODUCTION
calling were all striking features of his character." . ..
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 non-Christian country should be self-supporting. 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.’’*
At the same time he accepted from the Emperor and
from Christian and non-Christian 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."
*Chap. XXXIII finis.
INTRODUCTION 2I
Anskar's immediate successor, who was also his
biographer, made several missionary journeys in Denmark
and in Sweden during the twenty-three 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.
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,* ''Rimbert, the successor of Anskar, whose
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 Stutigardiensis 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, I 228,
which is of the twelfth century, is at Paderborn. "This
last has been largely interpolated.
*Annales Eccles. X. p. 172.
Bibliography,
Vita Anskarii, auctore Rimberto. A convenient copy
is that edited by G. Waitz in the Scriptores rerum
Germanicarum, Hanover, 1884. It is also printed in the
Acta SS. for February 3.
Adamus Bremensis Historia Hamburgensis ecclesiae. His
history extends from the foundation of the See of Hamburg
in 780 to the time of Archbishop Limar ro72. Referring
to the means whereby he had collected the materials for
his history he writes, “Some things I have brought
together that were scattered in various papers : I borrowed
much from histories and much from private decrees of the
Romans, but I learnt most from the reports of all our
elders who possessed knowledge concerning any matter."
Although the dates given in his history are in some cases
incorrect, the history as a whole is of great historical value.
The author died in 1076, see Migne PL. CXLVI, vol.
451 ff., and Scriptores rerum Germanicarum. The
references to Adam of Bremen in this volume are to the
text adopted in this latter edition.
Vita metrica by Gualdo a monk of Old Corbey written
in 1065 in barbarous Latin verse. It contains hardly any
information which is not found in Rimbert's Life. See
Lambecius, Origines Hamburgenses, p. 242 ff., also Acta
SS. Feb. 3, pp. 427-45.
Helmoldi Chronica Slavorum. Helmold was a pupil of
Vicelin and was born about 1125. His information in
regard to the period in which Anskar lived is largely derived
from Adam of Bremen and is of uncertain historical value.
See Scriptores rerum Germanicarum in usum scholarum,
pub. at Hanover, 1909.
Gesta Danorum by Saxo Grammaticus. The author
was born about 1150. Of his sixteen books the first nine,
which deal with Danish and Scandinavian mythology up
to 950, have been translated into English by O. Elton
(1894). ‘The remainder are historical.
22
BIBLIOGRAPHY 23
— Einhardi Annales, A.D.796-829. See Scriptores rerum
Germanicarum XLIII, Hanover, 1895.
Origines Hamburgenses sive rerum Hamburgensium, by
Lambecius. Hamburg, 1652.
Svenska Kyrkans Historie I, by Reuterdahl. (In Swedish.)
Ansgarius oder der Anfangspunkt des Christenthums in
Schweden von Heinrich Reuterdahl, aus dem Schwedischen
übersetzt, von Ernst T. Mayerhoff, Berlin, 1837. This is
a translation of the preceding.
St. Anschar, von Ernst Christian Kruse, Altona, 1823.
Lebensbeschreibung des Erzbischofs Ansgar, kritisch bear-
beitet von G. H. Klippel, Bremen, 1845. "This includes
(1) the Bull of Paschal I written in 822 addressed to Ebo
and referring to the proposed Mission to the northern
peoples ; (2) The decree of the Emperor Ludwig relating
to the foundation of the archbishopric of Hamburg in 834.
(3) The Bull of Gregory IV relating to the archbishopric
of Hamburg. (4) The decree of Ludwig and the Bull of
Nicholas I relating to the foundation of the monastery of
Rameslo. (5) A letter of Pope Sergius II confirming the
appointment of Ansgar as archbishop of Hamburg, 846.
(6) A letter from Pope Sergius II relating to the sending of
the pallium to Anskar, 846. (7) A letter from Nicholas I.
relating to the union of the dioceses of Hamburg and
Bremen, 858. (8) A letter from Nicholas I to Horic King
of the Danes, 858. (9) The Pigmenta (z.e. prayers affixed
to the Psalms) written by Anskar. (ro) a letter addressed
by Anskar to the bishops in Germany referring to his
Mission to the Danes and Swedes, 865. (11) Latin Hymns
in honour of Anskar taken from the Breviary at Upsala.
(12) Hymn addressed to Anskar by Archbishop Johann
Rode, taken from the Missal of the Church at Bremen.
Leben der Erzbischife Anskar und Rimbert, übersetzt
von J. C. M. Laurent, mit einem Vorwort von J. M.
Lappenberg, Berlin, 1856.
Leben des ll. Ansgar, Apostels von Danemark und
Schweden und die Geschichte der Verbreitung des Chris-
tenthums in Scandinavischen Norden’, by A. Tappehorn,
Munster, 1863.
c
24 BIBLIOGRAPHY
Leben des heiligen Ansgar, ubersetzt und mit erlauternden
Anmerkungen und einen hymnologischen Anhange
begleitet, von L. Dreves, Paderborn, 1864. This is the
best and most convenient German edition of the Life of
Anskar. It was prepared in view of the roooth anniversary
of his death.
Kirchengeschichte Deutchlands, by Hauck, Vol. II,
contains an appreciation of Anskar's life and work.
Herzog's Realencyclopüdie. See art. on Anskar by
Michelsen.
Zur Vita Anskaru, von E. Kunik, see Forschungen
zur Deutchen Geschichte, vol. XIV, Góttingen, 1884. An
essay in which the writer discusses the chronology of
Anskar's visits to Sweden and the sites of Seeburg and
Apulia.
Den nordiske Kirkes grundlaeggelse. og forste udvikling
1874-8, by A. D. Jorgensen pp. go-171. (In Danish.)
Ansgar und die Anfdnge der schleswig-holsteinischen
Kirchengeschichte, by Hans von Schubert, Kiel, 1gor.
Die dltesten Urkunden des Erzbischoftums Hamburg-
Bremen, by Koppmann, Hamburg, 1866.
Das Herzogtum Schleswig, by August Sach, 3rd ed. 1907.
Studien und Mitheilungen aus dem Benediktinerorden,
cf Art. by Bihlmeyer, vol. XXV, p. 154 ff. 1904.
Apostles of medieval Europe, by G. F. Maclear, 1869.
See pp. 151-171.
The national church of Sweden, by John Wordsworth,
Bishop of Salisbury, 1g11.
Anschar, a story of the North, by R. J. King. Pub.
by J. W. Parker, 1851. Astory written in order to illustrate
the customs and manners of the Swedish people, which
embodies several incidents connected with Anskar’s
missionary adventures.
LIFE OF ANSKAR.
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 Corbeyt
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
*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.
ti.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,
«f. Hist. Eccl. I. cap. xxxiv.
25
26 LIFE OF ANSKAR,
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 he 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 up that which is deserving of veneration.
And the devil, who is the enemy of the human race,
when he sees that anyone is leading a specially devout
and religious life, endeavours the more to create
obstacles so that he 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
LIFE OF ANSKAR. 27
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 helper, He may drive
all evil away from us, and be to us a refuge in tribula-
tion, 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 he will
enjoy, while upon earth, the society of heaven ; if any
shall recali 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 memorials of
this most holy father and to make known to you how
he lived with ust 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 may show the way of salvation
to those who are willing to imitate him.
*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.
28 LIFE OF ANSKAR.
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 he received
from heaven spiritual revelations, and by the grace of
the Lord he 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 schoolf to learn his
—
*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. 150. ‘The actual date of his birth is unknown.
TNothing 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 Charle-
magne issued a decree Constitutio de scholis per singula episcopia
et monasteria instituendis, ordering that schools should be started
in connection with all cathedrals and monasteries. c.f., Gualdo.
* Matris Corbeiae rector Paschasius ipse
Et pater et custos Adalardus, nobilis heros,
Hic tuus, Ansgari, bonitate magister in omni."
LIFE OF ANSKAR. 29
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 he 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 he 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." Immedi-
ately after this vision he 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.
30 LIFE OF ANSKAR.
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} 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.]
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 he 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
*Anskar was apparently about twelve when he entered the
monastery, as he had been there some time before the death of
Charlemagne.
ti.e. Charlemagne who died January 28th, 814, aged 71.
tcf. Gal. vi. 14.
LIFE OF ANSKAR 31
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 he 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 suflering—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,
32 LIFE OF ANSKAR
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 wor-
shipped with bent heads, downcast faces and out-
stretched hands. When we had arrived at the place
where the light rises, we beheld four-and-twenty 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 east, 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 east, 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 de-
lightful to the eye. All the ranks of the saints, who
stood round rejoicing, derived their happiness there-
from. 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."
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
*Oriens : perhaps it is here intended to denote the rising
light.
TI. Peter, i. 12.
LIFE OF ANSKAR 43
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 became 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 before-mentioned 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
34 LIFE OF ANSKAR
looks upon her only son. ‘Thus it was that I 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 ear heard, nor has entered into the
heart of man.’’*
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.T
Though the threatening sword did not bring about
the martyrdom of his body, we shall more fully explain,
when we come to speak of his death, how this promise
was, by God's mercy, fulfilled by his death upon the
cross which he ever bore about in his body for the
honour of Christ's name.
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
*I Cor. ii.
te.f. Cap. XL. and XLII.
LIFE OF ANSKAR
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, he ran forward and fell at His
feet. As he lay prostrate on his face He (the Lord
Christ) commanded him to rise. When he 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
36 LIFE OF ANSKAR
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 nigh
he 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 he 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 he 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.
*Witmar accompanied Anskar on his first missionary journey
to Sweden (cap. x.) and later on became Prior of the Corbey
monastery.
LIFE OF ANSKAR 37
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,* 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 circum-
stances, 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] and, having by God's help been com-
pleted at a later time, was called New Corbey,§ the
*c.f. Cap I., note p. 27.
TQua occasione a loco stabilitatis suae 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.
}z.e. Under the direction of the abbot Adelard.
§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 816, 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.
~
48 LIFE OF ANSKAR
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.
Cuapter 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
and asked that he 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 moreintimate 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 con-
version, and when he had been sprinkled with the holy
water of baptism he himself received him from the
*j.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 became the ruler of South Jutland, that is Schleswig. A little
spt on being attacked again by Olaf, he appealed for help to
udovic.
ues oS
LIFE OF ANSKAR 39
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. Ata 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,T 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
*Theganus in his Vita Hludovici (c. 33) writes, '''lT'he
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. 'l'hen
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. III. 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. (I. 15) says that his wife and brother and a great
multitude of the Danes were baptised ; see also Ann Fuld, 826,
THe became Abbot of Corbey in 826, and died in 836, c.f. 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.
D
P LIFE OF ANSKAR
for the name of God. He declared, however, that he
did not know whether he would be willing to undertake
thisjourney. Whysay more? Atthe 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 he 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 willing-
ness 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
LIFE OF ANSKAR 41
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 feel pity
for him, and on a certain day he went to the place
where he 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 before-mentioned said to him :
* | 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
42 LIFE OF ANSKAR
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 any-
one 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
*Ministeria ecclesiastica. Kruse (p. 256), suggests that this
expression would include lay-brothers and choir boys.
LIFE OF ANSKAR 43
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*
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
Elbet so that if it were necessary he might halt there.
*i.e. Wijik te Duerstede, near Utrecht. Willibrord and
Boniface had both preached here.
TSee Chap. XXII. p.76, 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.
44 LIFE OF ANSKAR
Cuapter VIII.
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.* 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.
*For site of this school see chap. xxiv. note p. 83.
Te.f. Adam Brem. I. 16. Itaque biennium in regno Danorum
commorati multos ex gentibus ad fidem converterunt Christianam.
LIFE OF ANSKAR 45
- J CHAPTER IX.
Meanwhile* 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 he 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 God-fearing emperor heard this he 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 the 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 he 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 shaveT himself
before coming 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
*;.e. In 829.
. TDreves (p. 34), suggests that the reference is not to shaving
his beard but to the renewal of the tonsure.
46 LIFE OF ANSKAR
if he might be allowed to press forward in the work of
winning souls for Him. 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
he was staying with you and had already been divinely
enlightened by two visions* 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.
*c.f. chap. III. and IV.
LIFE OF ANSKAR 47
CHAPTER X.
In the good providence of God the venerable abbot*
found for him amongst your fraternity a companion,
namely the priorf 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 he
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 success-
fully, 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
*i.e. Wala.
_ TIn the Benedictine Rule the word nonnus is used to denote
prior. c.f.chap. v. note p. 36.
. lThis statement affords an incidental proof that Rimbert's
Life of Anskar must have been written soon after his death, i.c.,
while one of his fellow workers was still living.
48 LIFE OF ANSKAR
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.
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 Biórn,T whose messengers had informed him
of the reason for which they had come. When he
understood the object of their mission, and had dis-
cussed the matter with his friends, with the approval
and consent of all he 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.
*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 (I.62) says that he saw the
town in ruins. The name is preserved to-day in the island
Bjorko.
ti.e. Biórn II. a son of Eric I.
LIFE OF ANSKAR 49
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 this man who
afforded many proofs of his invincible faith, as we shall
make clear in the following narrative.*
CHAPTER XII.
When the servants of God had spent another half
yearf 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
*See chap. xix.
ti.e. Altogether a year and a half.
IDahlmann suggests that the reference is to Runic characters
c.f., chap. xxvi.
50 LIFE OF ANSKAR
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 he 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 Amalhar.[ Later on he
specially committed the care of this parish to a priest
*Concepta. We should probably read conceepta as in the
Codex Stuttgardiensis.
T The titles of these bishoprics were (1) Osnabrück, 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.
lAmalhar 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.
LIFE OF ANSKAR 5I
named Heridac,* 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[ prevented this
being done. After the death of this much-to-be-
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 bring, to two neighbouring bishopsf 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 Nordalbingif
should be subject to this archbishopric, and that it
should possess the power of appointing bishops and
*Or Heridag.
Tlit. from this light.
Iz.e. The Bishops of Verden and Bremen.
§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.
lHammaburg (also written Hammabur and Hammanburg).
It is doubtful whether this can be identified with the modern city
of Hamburg. c.f., Tappehorn, l.c. p. 9r.
fiNordalbingia is also referred to as Saxonia transalbina. It
ies the country bounded by the Elbe, the Trave and the
ider.
52 LIFE OF ANSKAR
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,t of Trier and Otgar] of Mainz,
whilst many other bishops who had gathered
for the imperial assembly were present. ‘The bishops
Helmgaud § and Willerick,|| from whom Anskar took
over the above-mentioned 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.
*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.
THetti, or Hetto, was Archbishop of Trier, 814-847.
JOtgar was Archbishop of Mainz, 826-847.
§Bishop of Verden.
||Willeric, or Wilderic, a pupil of Willehad, was bishop of
Bremen, 789-839. He is referred to in the Hist. Archiep. Brem.,
as vir literatus et in omni morum honestate praeclarus.
47e. 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 Brem. (I. 20) writes, ‘‘Saepe etiam monasterium
Galliae, quod dono Caesaris possedit, Turholt visitans, fratrilus
ibidem Deo militantibus salutaris regulae tramitem verbo
exemploque monstravit. In quorum nobili contubernio jam
tum a puero sanctus effulsit Rimbertus, quem sanctus pater
Ansgarius adoptans in filium prophetico spiritu, quo plenus
erat, longe ante praedixit illum suae virtutis aemulum, et in
cathedra pontificali succedere."
LIFE OF ANSKAR 53
CHAPTER XIII.
In order that these arrangements should be
permanently establisned the emperor sent Anskar to
the apostolic see, and by his messengers the venerable
bishops Bernold* and RatoldT and the illustrious count
Gerold, he caused the whole matter to be made known
to Pope Gregory] so that it might receive his con-
firmation. "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
*Bishop of Strassburg.
TBishop of Verona, ob. 874.
i.e. Gregory IV., 827-844.
§The Cod. Monasteriensis reads, Farriae, Gronlondon,
Islondon, Siridevindum, Slavorum necnon onmium septemtrional-
ium et orientalium nationom quocumque modo nominatarum
delegavit. Et posito 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.
54 LIFE OF ANSKAR
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.t+
As we have already said, the same office of legate
had before been entrusted by Pope Paschalf 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 non-Christian races and
specially the Danes whom he 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 he 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.
*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. c.f., Baronii Annales,
ix. an. 723.
TFor use of this form of cursing, see chap; xxiii. ad. fin.
tPaschal I., 817-824.
$Now called Münsterdof. On the bank of the River Sturia.
This took its name from the monastery Novum monasterium
(Neu-Miinster), founded by Vicelinus.
LIFE OF ANSKAR 55
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 GautbertT 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
*Cod. Amb. reads apostolica auctoritate et suggestione
Vu ey coge
\ftAlso written Gauzbert, Gozbert, Gosbert and Gosbrecht.
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
Rheirns 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 Gautbert
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."
E
56 LIFE OF ANSKAR
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} 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.
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.
*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.
ti.e. King Biorn, c.f., chap. xi.
le. At Sigtuna, see chap. xix., note p.65 ff.
$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 vero persecutione barbarorum impeditus est ab
studio praedicandi apud Turholt cum discipulis suis se retinuit.
LIFE OF ANSKAR 57
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 un-
expectedly, 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
clergy had been scattered and had fled in various
directions, he with difficulty escaped without even a
cloakf 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.
*Adam Brem.states that this occurred during the last year of
Ludovic, but the date given by Lambecius (Orig. Hamb. p. 5),
j.e., 845, is probably correct, see also Dahlmann, Geschichte
von Dannemark I. p. 45.
tAdam Brem. (Hist. I. 25) says that these included the bodies
of St. Sixtus and St. Sinnicius.
ICaffa denoted a woollen cloak or mantle which covered the
whole body cf. Du Cagne I. 2, 96.
58 LIFE OF ANSKAR
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 every-
thing that he had been able to gather together, or to
collect for purposes of building, he repeated again and
again the words of JobT : “ T'he Lord gave, the Lord
has taken away; the Lord's will has been done.
Blessed be the name of the Lord."
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,
* Bibliotheca, which in classical Latin denotes a library, was
sometimes used in later Latin to denote the liber librorum, 1.e.,
the Holy Bible cf. Du Cagne I. 1, 1083.
TJob, i, 21.
LIFE OF ANSKAR 59
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,t 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.
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
*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. Later on, in 864, the
monastery of Rameslo was placed under his jurisdiction.
TNithard was a brother of the priest Erimbert who accom-
panied Anskar on his second journey to Sweden.
60 LIFE OF ANSKAR
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. There-
upon, following the local custom, he consulted a
soothsayer and asked him to find out by the casting
of lots which god he had offended and to explain how
he 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, he 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
LIFE OF ANSKAR 61
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* 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 sont Herigar,
*;.e. From 845 to 851.
tfiliolo. 'The term ' son " is applied to 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. Concern-
ing Herigar, Adam Brem. (I., 21) writes, Herigarius vero Bircae
praefectus Christianitatem ibi solus sustentavit.
62 LIFE OF ANSKAR
whom we have already mentioned, he sent a hermit
named Ardgar* 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,T 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] have added to our narrative in order that
his invincible fidelity may be made manifest.
On one occasion he himself was sitting in an
assembly of people,§ a stage having been arranged
*Adam Brem. writes Hardgar.
T The words imply that Biorn II. (c.f. 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 Il.
]c.f. Chap. xi. finis.
$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. c.f., Dreves, Leben des
heiligen Ansgar, p. 63 n.
,
LIFE OF ANSKAR 63
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
64 LIFE OF ANSKAR
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 he 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 he 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
*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. c.f., St. Anschar, p. 130 f.
LIFE OF ANSKAR 65
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* 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] 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
**$.e. Biorn.
tt.e. Sigtuna.
66 LIFE OF ANSKAR
resistance, they sent messengers to the Danes and asked
for friendship and alliance. The king* before-
mentioned 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 your city and townT 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
*i.e. Anoundus.
ti.e. Sigtuna and Birka.
LIFE OF ANSKAR 67
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 true
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
*In Sigtuna there was a temple and an altar dedicated to
Odin. At Upsala, which was within a day's journey of Sigtuna,
there was a specially magnificent temple. c.f, Adam Brem.
Descriptio Ing. Aq. xxvi.
ti.e. The church built by Gautbert, see chap. xiv. -
68 LIFE OF ANSKAR
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. | More-
over 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
*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 fruit-bearing tree from which
they broke off a number of small sticks. Having cut certain
marks on these, they placed them on a spread-out cloth. The
priest, or chief then picked up three of these sticks and, in accord-
ance with the marks that he found on them, answered *' yes " or
** no " to the question addressed to him.
TDreves (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
LIFE OF ANSKAR 69
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 super-
stitious 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.
*Herigar's death apparently occurred towards the end of the
year 851.
70 LIFE OF ANSKAR
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 good-
ness 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 ceremonyt which she had heard
*Candidates for baptism were called upon definitely to
renounce Wodan and Odin, and the gods associated with them.
c.f., Dreves, 73 n. i
TCodex Ambianensis adds “ sacrificii."
LIFE OF ANSKAR 71
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 CatlaT 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,] priests, and clergy, and a multitude of poor
people. On your arrival seek out faithful persons who
may teach you§ how to distribute this, and give away
*This was apparently unconsecrated wine, though Kruse
(p. 133), and Klippel (p. 83), refer to it as consecrated wine that
had been bought from a priest.
TCodex Amb. reads Cathle.
lAccording to Trithernius there were here in 856 as many as
55 churches and chapels, but this is probably an exaggeration.
See chap. vii. p. 43.
§For qui rite doceant we should probably read qui te doceant,
80 Codd. Parisiensis and Ambianensis.
F
72 LIFE OF ANSKAR
everything as alms for the benefit of my soul." After
the death of her mother the daughter diligently
accomplished everything that she had ordered. She
took her journey to Dorstadt, and on her arrival she
sought out some devout women who accompanied her
to the holy places in the town and told her what to give
to each person. On a certain day as they were visiting
the holy places for the purpose of distributing charity,
when half had already been distributed, she said to her
companion, ** We are already weary, we had better buy
some wine wherewith to refresh ourselves so that we
may accomplish the work that we have begun. She
provided, therefore, four denarii* for this purpose, and
having recovered their strength they finished their
task. When it was completed and she was returning
to her lodging, she placed the empty bag which had
contained the money, in a certain spot, but, as a
result of divine intervention, when she came again to
the spot she found that the bag was as full as it had
been before. Amazed at so great a miracle, she
summoned the devout women who had gone with her
and explained to them what had happened to her.
In their presence she reckoned up the money that was
in the bag and found that it was exactly the sum that
she had brought thither with the exception of the four
denarii. At their suggestion she went to the priests
who were of repute in that place and told them what
had happened. ‘They rendered thanks to God for His
great goodness, and said that the Lord had thus repaid
her toil and her good intention. '' Forasmuch," they
said, “‘ as you have obeyed your mother and have kept
*c.f., Dreves, p. 76 n. Der Denar mag ungefáhr den Werth
"gren hamburger Schilling oder drei rheinischer Kreuzer gehabt
aben.
LIFE OF ANSKAR 73
your pledge to her unimpaired, and, by undertaking
this toilsome journey, have accomplished her generous
purpose, the Lord of all good, who repays and rewards,
hath given you this in order to supply your own needs.
He is almighty and self-sufficient and is in need of
nothing. He will repay in His heavenly kingdom
everything that is distributed by His faithful followers
to supply the needs of the poor and of His servants.
The Lord hath deigned to assure you by a miracle
that this is so, lest you should doubt or repent having
distributed your treasure. By this same sign be
assured that thy mother is safe with the Lord, and,
admonished by this miracle, fear not to give up your
property for the sake of Christ, knowing that the Lord
will repay you in heaven. ‘This is God's gift to you,
and it is for you to distribute in accordance with your
own will. That which you have taken and used for
your own purposes He would not restore, for in His
kindness He gave back only that which out of love
for Him had been distributed amongst the poor."
The priest Ardgar, after the death of Herigar,
then moved by the desire to lead a solitary life as
he had formerly done, departed from those parts and
sought again his own place. Thus were the Christians
who lived here deprived once again of the presence
of a priest. In this way it became clearly manifest
that the hermit Ardgar had been providentially sent
to these parts in order that he might strengthen the
faith of Herigar and of the matron above mentioned,
and might commend their departure to the mercy of
God and that, in accordance with their constant desire,
they might receive the sacrament of the Holy Com-
munion to serve as their final viaticum.
74 LIFE OF ANSKAR
CHAPTER XXI.
While the events above related were occurring it
came to pass by divine ordering that the emperor
Ludovic, of happy memory, departed this life.* When,
after his death, a great disturbance arose in connection
with the division of the kingdomT the status of our
pastor as an (imperial) delegate was weakened. For
when the above mentioned monastery of Turholt had
come into the possession of King Charles, he set it
free from the servitude which his father had ordained
and gave it to Raginar,] who is well known to you.
On this account his brothers, the most noble kings,
and many others also besought him frequently, but
he refused to heed their requests, and our father began
to be worried by many needs and distresses. ‘Thus
|. it came about that your brethren who were with him
here§ at that time returned to your society and many
others also left him on the ground of poverty. He,
however, continued to live as he best could with the
few who remained with him ; and, though he was very
poor, he would not abandon the task that had been
assigned to him.
CHAPTER XXII.
When the Lord beheld his humility and his patient
courage—inasmuch as the heart of the king is in the
hand of the Lord—He stirred up the mind of our most
*He died on June 2oth, 840.
TThe division of the empire was arranged by the Peace of
Verden in 843.
{There was a bishop of Amiens of this name in 844, who may
perhaps be the person mentioned, but there is nothing to indicate
that Raginar was a bishop.
§That is at Hamburg.
LIFE OF ANSKAR zs
gracious lord and ruler King Ludovic, who took charge
of the kingdom after his father's death, and incited
him to discover how he might secure for him a com-
fortable subsistence, so that he might accomplish the
trust committed to him. And because he possessed
no monastery in this province suitable for this purpose
he arranged to give him the bishopric of Bremen, which
was near at hand and was at that time without a pastor.*
Accordingly, at a public meeting of bishops and of his
other faithful servants he discussed with them
whether canonical law would permit of his doing this.
For our lord and pastor, fearful lest this should prove
dangerous to himself, and in order to guard against
being blamed by any for covetousness, did not readily
assent to this arrangement. By command of the king
this matter was threshed out in the council of bishops.
‘They showed by many precedentsT that it could easily
be done, inasmuch as the diocese to which he had been
ordained was very small—it had only four churches in
which baptisms were held.§ Moreover, this diocese
had been many times devastated by the incursions of
barbarians, and on this account they urged that it
should be joined to the diocese of Bremen in order to
afford him relief. But in order that the Bishop of
Verden might not suffer injury if he (Anskar) were to
*Bishop Leuderic had died on August 24th, 845.
T This synod was held at Mainz in October, 847.
lGregory the Great had on four separate occasions joined
two dioceses together, see Dreves, p. 81, n.
$ viz. those at Hamburg, Belloenetélton and Schónfeld in
Holstein, and Meldorf in Ditmarsen c.f. Adam Brem. Hist.
chap.xv.andlxi. In addition to these there were smaller churches
or chapels in which services would be held but in which public
baptisms, which took place especially at Easter and Whitsuntide,
would not be held.
76 LIFE OF ANSKAR
retain, in addition to the whole of the Bremen diocese,
that part of his own diocese which lay beyond the
river Elbe, and which had been taken away, they
decided that, as there had been the two dioceses of
Bremen and Verden in the time of the Emperor
Ludovic these should be restored and that Anskar
should keep Bremen, out of which the greater part of
his own diocese had been taken, the diocese of Bremen
being at that time bereft of a pastor.*
When this decision had been confirmed by the
bishops he undertook, at the command of the king,
to govern the diocese of Bremen ; whilst Waldgar} the
Bishop of Verden, took over that part of his own
diocese which lay beyond the river Elbe. After this
had been settled the matter was again carefully dis-
cussed in a council of bishops] who thought that it
was not right that the episcopal see to which he had
been ordained should be held by another bishop—for
Hammaburg had at that time fallen to the share of
Waldgar. They said, moreover, that it was within the
king's rights to extend a small diocese and one which
had been devastated, but that a place to which
archiepiscopal rank had been attached by apostolic
authority ought, on no account, to be transferred.
With the approval of the most pious King Ludovic
the bishops who were there present, unanimously
decided that our father Anskar should receive the see
to which he had been consecrated, and that if he
retained any territory beyond the river Elbe that
*c.f. Adam Brem. I., chap. xxiv.
TWaldgar, or Walter, was the successor to Bishop Háligad,
who died in 845.
This synod was held at Mainz in October, 848, to discuss the
doctrine of predestination.
LIFE OF ANSKAR 77
belonged to the diocese of Verden, he should make
restitution to the bishop of that diocese out-of the
diocese of Bremen. ‘This was carried into effect by
the command of the king and by the decree of the
episcopal synod, with the approval and consent of
Waldgar, the Bishop of Verden.
CHAPTER XXIII.
When these things were being done the town of
Cologne to which the diocese of Bremen was subject,
was at that time bereft of a bishop. And as this had
been the case for some time, this matter had to be
decided without the presence of a bishop of this place.
When later on the Venerable Gunthar* had been
consecrated as bishop of this place, our lord and father
desired to put the matter before him so that it might
be confirmed by his authority. Gunthar, however,
was opposed to this scheme. For this reason, at a
council held by the two kings Ludovic and Lothair,
at Worms, at which there were present many bishops
belonging to both kingdoms,T including our venerable
father, the same matter was brought forward. When
this decision had been universally approved they all
asked Bishop Gunthar to confirm and sanction it.
He was at first strenuously opposed to them, and
declared in many words that it was not right that a
suffragan see should be transformed into an arch-
bishopric, or that the dignity of his own see should be
in any respect diminished. At length, however, when
the kings and all the bishops present besought this of
*Gunthar was consecrated on May 2oth, 850.
TBremen belonged to the kingdom of Ludovic, and Cologne
to that of Lothair.
78 LIFE OF ANSKAR
him, saying that it was lawful because it was necessary,
he replied that he would ratify the proposal provided
that it were supported by apostolic authority. When
this reply had been received and all his suffragans* had
agreed, King Ludovic, who desired to extend the
charitable purpose of his father and that the arrange-
ment which he had made should be completely
established, sent the most reverend Bishop Salomon,
the Bishop of ConstanzT to the apostolic see in order
to promote this object. With him our lord and father
Anskar, as he could not go himself, sent his son, our
brother, the priest Nordfrid. These were most kindly
received by the most holy Pope Nicholas,§ and to him
they explained fully and clearly the mission with which
they had been entrusted. He considered with wisdom
and care the things which they told him, and, as he
perceived by the help of God that this arrangement
would conduce to the winning of the souls of these
races, he confirmed by his own authority|| the wish
expressed by our king. In order that we may the
more clearly explain the matter, which was carefully
elucidated by him, we have determined to give his own
words. After he had fully and at the same time
briefly recapitulated the reason for the sending of the
messengers by the king, and other matters which we
have included in our previous account, he went on to
say : “‘ The written statement relating to the authority
*The suffragan bishoprics were those of Utrecht, Lüttich,
Münster, Minden and Osnabrück.
TSalomon was bishop of Constanz from 839 to 871.
Ic.f., chap. xix. note p. 61.
§Nicholas I., who was Pope from 858 to 867.
The decree is dated May 31st, 858. A translation of the
wipe decree is given by Kruse, p. 3, ff: also by Klippel,
p- 224, ff.
LIFE OF ANSKAR 79
of the messengers, and to the reception of the pallium,
which was sent to us from our son Ludovic by the hand
of the most holy Bishop Salomon, was authenticated
in accordance with the custom of the holy Roman
Church.
From the contents of his written statement we find
that matters are even as the pious king made known
to us by his trusty messenger Bishop Salomon. We
therefore, following in the steps of our predecessor,
the great Bishop Gregory, and recognising that the
arrangements made by his foresight were deserving of
divine approval, have decided to sanction the wish
expressed by the great chiefs, viz., the Emperor
Ludovic, of sacred memory, and his most excellent
son, who bore the same name, by a writing bearing
_ apostolic authority and by the presentation of the
pallium in accordance with the custom of our pre-
decessors. In order that Anskar may be authorita-
' tively established as the first archbishop of the North-
albingians, and that his successors, who strive for the
salvation of the nations, may be strong to resist the
attack of the evil one, we appoint our son Anskar as
our legate* amongst all the surrounding races of
Swedes, Danest and Slavs, and amongst all others
living in those parts, wherever the grace of God may
open a way, and we grant him authority to preach the
gospel openly.
*Codex Monasteriensis adds ‘‘ et successoress ejus legatos."
TCodex Monasteriensis reads, Sueonum, Danorum, Farriae,
Norweorum, Gronlondon, Islondon, Scridevindun, Slavorum
necnon septentrionalium et orientalium nationum quocumque
modo nominatarum delegamus et sibi suisque successoribus
vicem nostram perpetuo retinendam publicamque evangelizandi
tribuimus auctoritatem.
80 LIFE OF ANSKAR
We decree also that Hamburg, the see of the
North Albingians, which has been dedicated to our
holy Saviour and to Mary His undefiled Mother,
should henceforth be an archiepiscopal see. We call -
God to witness that we decree this in order that after
the death of the great preacher, Archbishop Anskar,
there may ever hereafter be chosen persons worthy of
this great office. But inasmuch as King Charles, the
brother of Ludovic, after the death of his father the
emperor, Ludovic, of pious memory, took away from
Hamburg the monastery called Turholt, which his
father had given to the bishop and his clergy in order
to supply them with food and other necessaries,
all those who ministered at the altar began to
leave the place, because, after the division of the
kingdom between the two brothers, it appeared to lie
within his kingdom, being situated in Western France.
When the necessary funds were no longer available
they left these races, and the mission to them which
had been carried on in this way, ceased: even the
metropolis, Hamburg, was well nigh deserted. While
these events were taking place the Bishop of Bremen,
the diocese of which is said to be contiguous to this
see, died. When the king perceived that this diocese
was without a bishop and that the newly instituted
diocese had been weakened, and that in addition the
churches in both dioceses had been enfeebled by the
savagery displayed by the barbarians, he began to ask
whether the diocese of Bremen might be united and
made subject to the new archiepiscopal see and whether
his project might be authorised by our decree.
Accordingly this matter was referred to us by his
messenger Salomon, the venerable Bishop of Constanz,
LIFE OF ANSKAR 81
in order that we might approve it and we were asked
to confirm the same by our authority. We therefore,
after carefully weighing and considering the proposal,
think that it will be advantageous in view of the
pressing need and in order to win souls amongst the
heathen. For we doubt not that all things that are
proved to be profitable to the Church and which are
not opposed to divine ordinances are lawful and ought
to be done, especially in a district in which the faith
has so recently been introduced and in which many
different issues are wont to arise. Wherefore, by the
authority of Almighty God and the blessed apostles
Peter and Paul, and by this our decree we decide, in
accordance with the wish of King Ludovic, that these
dioceses of Hamburg and Bremen shall henceforth be
called not two dioceses but one diocese, and that they
shall be subject to the see which was raised to
archiepiscopal rank by the decree of our predecessor,
provided that the diocese of Ferden receive back from
the Church of Bremen that territory which before had
been taken away. No archbishop of Cologne shall
henceforth lay claim to any authority in this diocese.
Moreover we exhort him and all who accept the true
faith to assist and support those who carry out this
commission, so that for their good deeds they may
deserve to receive full reward from Him who said :
*Go and teach all the nations, * and ‘ whosoever
receiveth you receiveth me.’f We confirm by our
authority therefore, all the wishes expressed by our
beloved son King Ludovic, relating to this important
matter. And inasmuch as what has happened in the
*St. Matt. xxviii., 19.
TSt. Matt. x., 40.
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past renders us cautious for the future, we smite with
the sword of our anathema everyone who opposes, or
contradicts, or tries to interfere with this our desire,
and we condemn him to share with the devil everlasting
vengeance. We do this in accordance with the custom
of our predecessors and in our pious zeal for God,
in order that we may render the exalted apostolic see
more secure against the attack of all enemies."
By the decrees and dispositions of the holy Pope
Nicholas, the Church of Bremen was joined and united
to the see of Hamburg, which had formerly been made
a metropolitical see and now became an archbishopric.
CHAPTER XXIV.
But inasmuch as we have spoken in advance
concerning the arrangements that were made relating
to this diocese—for a long time elapsed after Anskar
had undertaken the government of this see before it
was settled by apostolic authority—let us now go back
to the events of an earlier period. For after he took
over the diocese of Bremen and became possessed of
some resources he began once more to desire vehe-
mently that, if it were possible, he might labour on
Christ's behalf amongst the Danes. For this reason
he paid frequent visits to Horic,* who was at that time
sole monarch of the Danes, and endeavoured to
conciliate him by gifts and by any possible kinds of
service in the hope that he might gain permission to
- preach in his kingdom. On several occasions he was
sent to him as an ambassador of the king} and sought
strenuously and faithfully to bring about a peace that
*See chap. vii. note p. 38. This Horic was known as Horic the
elder as distinguished from Horic the younger, see chap. xxxii.
ti.e. Louis “ the German” who became king on the death
of his nephew Lothair, in 869.
LIFE OF ANSKAR 83
should be advantageous to either kingdom. His fidelity
and goodness having been thus recognised, King
Horic began to regard him with great affection and
to make use of his advice and to treat him in every
respect as a friend ; so that he was allowed to share
his secrets when with his fellow counsellors he was
dealing with matters relating to the kingdom. As
concerning the matters which had to be arranged in
order to establish an alliance between the people of
this land, that is the Saxons, and his own kingdom,
the king only desired that it should be guaranteed by
his pledge, as he said that he had complete confidence
in regard to everything that he approved and promised.
When Anskar had thus gained his friendship he began
to urge him to become a Christian. The king listened
to all that he told him out of the Holy Scriptures, and
declared that it was both good and helpful and that
he took great delight therein, and that he desired to
earn the favour of Christ.* After he had expressed
these desires our good father suggested to him that he
grant to the Lord Christ that which would be
most pleasing to Him, namely, permission to build a
church in his kingdom, where a priest might always
be present who might commit to those who were
willing to receive them the seeds of the Divine Word
and the grace of baptism. ‘The king most kindly
granted this permission and allowed him to build a
church in a part belonging to his kingdom, called
Sliaswic,t which was specially suitable for this purpose
*Adam Brem. (chap. xxi.) states that Horic actually became
a Christian.
TAlso called Heidaby. This was probably the place where
Anskar established a school on the occasion of his first visit to
Denmark, see chap. viii. c.f., Dreves, p. 32. Saxo Grammaticus,
writing in the 12th century, says that a church had existed here
since the time of Harald.
84 LIFE OF ANSKAR
and was near to the district where merchants from all
parts congregated ; he gave also a place in which a
priest might live, and likewise granted permission to
anyone in his kingdom who desired to become a
Christian. When our lord bishop obtained this per-
mission he at once did that which he had long desired.*
And when a priest had been established there, the
grace of God began to bear much fruit in that place,
for there were many, who had already become
Christians and had been baptized in Dorstadt or
Hamburg, amongst whom were the principal people
of the place, who rejoiced at the opportunity afforded
them to observe their religion. Many others also,
both men and women, followed their example, and
having abandoned the superstitious worship of idols,
believed in the Lord and were baptised. ‘There was,
moreover, great joy in that place, as the men of this
place could now do what was before forbidden, and
traders both from heref and from Dorstadt freely
sought to visit this place,[ and opportunity was
afforded for doing much good there. And whilst many
who were baptised there have survived, an innumerable
host of those who were clothed in white} have
ascended to the heavenly kingdom. For they were
willingly signed with the cross|| in order to become
*Codex Monasteriensis adds, et consecrata ecclesia in honore
sanctae genitricis Dei Mariae. At a later period this church was
dedicated to St. Anskar.
TThat is Hamburg.
ISchleswig.
§albatorum. The expression is applied to those who deferred
their baptism to the hour of their death, and who died after being
clothed in white. See Cyprian Ep. 76.
These were called primi signati, or, in Scandinavian, prim-
signing.
LIFE OF ANSKAR . 8s
catechumens, and that they might enter the church
and be present at the sacred offices ; but they deferred
the reception of baptism, as they judged that it was
to their advantage to be baptised at the end of their
life, so that, having been cleansed by water unto
salvation, they might without any delay enter the gates
of eternal life as those who were pure and spotless.
Many also amongst them, who were overcome with
sickness, when they saw that their sacrifices offered to
idols in order to secure their recovery were of no
avail, and when their neighbours despaired of their
getting well, took refuge in the Lord's mercy and vowed
that they would become Christians. When a priest
had been summoned and they had received the grace
of baptism, by divine help they forthwith recovered
their health.* In such wise did the divine compassion
spread in that place and a multitude of people were
converted unto the Lord.T
CHAPTER XXV.
Meanwhile our lord and master Anskar being
greatly distressed on behalf of the Swedish race
because it was at that time without a priest, begged
King Horic, who was his intimate friend, that he might
with his help make an effort to reach this kingdom.
The king received this request with the utmost goodwill
*Dreves refers to the case of Odilia, who afterwards became
Abbess of Hohenburg, who, on being baptised, immediately
recovered her sight. Rimbert's biographer states that by the
sacrament of confirmation he was wont to restore sight to the
blind. c.f., Vita Rimberti, chap. 20.
+The period covered would be from 848 to 852.
86 LIFE OF ANSKAR
and promised that he would do everything to help.
Accordingly the bishop began to negotiate with Bishop
Gautbert,* saying that a further attempt must be made
to discover whether this race, having been divinely
admonished, would permit priests to dwell amongst
them, so that the Christian faith, which had been
established in those parts, might not perish in con-
sequence of their neglect. Bishop Gautbert, who is
also called Simon, replied that, as he had been expelled
from that country, he would not venture to go thither
- again, and that the attempt could not be advantageous,
but would on the contrary be dangerous, should those
who remembered what happened before raise a
disturbance about him. He said that it seemed to
him to be more fitting that he should go who was the
first to undertake this mission and who had been kindly
treated there, and that he would send with him his
nephewt who might remain there, should he find
opportunity for preaching, and might perform the
duties of a priest amongst the people. When they
had so decided, they came to King Ludovic and told
him the reason for their action and begged that he
would permit them to do this. He asked whether
they themselves had come to an agreement, whereupon
the venerable Bishop Gautbert replied: ‘‘In the
service of God we are, and have always been, united,
and it is our unanimous desire that this should be
done." Accordingly, the king, who was ever ready to
further God's work, enjoined this mission upon our
holy father, in accordance with the terms they had
agreed among themselves, and on his part entrusted to
*He was at this time bishop of Osnabrück, he died in 845.
T Erimbert, see chap. xxviii.
LIFE OF ANSKAR 87
the bishop injunctions addressed to the king of Sweden,
as his father had done before. Our good father then
began to prepare for this journey and became the more
eager to accomplish it with the utmost speed. More-
over he believed that he was commanded by heaven to
undertake it, as he was influenced by a vision which
he had before seen. For in the vision he thought that
he was anxious in view of this very journey and it
seemed to him that he came to a place where there
were large buildings and dwellings of different kinds.
A certain man met him there and said, ‘‘ Do not be
overmuch distressed, for the journey concerning which
you are anxious, for there is a certain prophet in this
place who will inform you concerning all these matters.
And lest in regard to this matter any hesitation should
take possession of your mind, I will tell you who this
prophet is: Adalhard,* the once famous abbot, is the
prophet whom the Lord hath sent to you to tell you the
things that are to come to pass." Being greatly
encouraged by what he heard in his vision, Anskar
replied : ‘‘ Where shall I find him, O Lord?” ‘“ You
will find him," was the reply, ‘‘ by your own effort, and
no one may bring him to you." Then it seemed to him
that he passed round the dwellings seeking for him and at
the same time he said to himself, “ If without my asking
him he shall tell me what is in my mind, then I shall
be satisfied that he is a true prophet." He went on
then to a bright and beautiful dwelling, and saw him
sitting on his chair and recognised him forthwith. He
(the prophet) looked upon him and said immediately :
*Adalhard, who was a grandson of Charles Martel, was born
in 753. In his twentieth year he became the gardener at the
monastery of Corbey. In 796 he became the trusted adviser of
Pepin, and in 82o, he became Abbot of Corbey, where Anskar was
apupil. He died in 826.
G
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** Hear, O islands, and give ear ye peoples from afar.
The Lord hath called thee from the womb and from
thy mother's belly ; he hath remembered thy name,
and he hath made thy mouth as a sharp sword and hath
covered thee with the shadow of his hand and hath
made thee like a choice arrow. He hath hidden thee
in his quiver, and hath said unto thee, * Thou art my
servant, for in thee I will be glorified.' "* Having said
this he stretched out his arm and lifted his right hand
to him. When Anskar saw this he advanced to his
knees hoping that he would be willing to bless him.
But he added these words, ‘‘ Now saith the Lord that
formed thee from the womb to be his servant, I have
given thee to be a light to the Gentiles that thou mayest
be unto them salvation even to the end of the earth.
Kings shall see and princes shall rise up together and
they shall worship the Lord thy God, even the Holy
One of Israel, for He shall glorify thee.’’+
God’s servant, having beheld this vision long before
he set out on his journey, was assured that he was
summoned by a divine command to go to those parts,
and specially by the word that had been spoken
“‘ Hear, O islands," because almost all that country
consisted of islands; and by that which had been
added, ‘‘ Thou shalt be unto them for salvation, even
unto the end of the earth," because in the north the
end of the world lay in Swedish territory. Finally the
word quoted from the end of Jeremiah'st prophecy :
** For He shall glorify thee," encouraged his eager desire,
as he thought that this referred to the crown of
martyrdom that had once been promised to him.
* Isaiah xlix., 1-3.
TIsaiah xlix., 5-7.
JA mistake for Isaiah.
LIFE OF ANSKAR 89
CHAPTER XXVI.
As he was then about to set out on this journey*
he took with him the message and the tokenT giver
him by King Horic, who directed him to give the
message to the Swedish king named Olef,] and to say
that the messenger whom King Ludovic had sent to
his kingdom was well known to him and that he had
never before in his life seen so good a man, nor had
ever found any other human being so trustworthy.
In recognition of his goodness he had allowed him to
do whatever he wished in his kingdom in the interests
of the Christian religion, and he (King Ludovic) begged
that he would permit him to establish the Christian
religion in his own kingdom, as he (Anskar) desired,
for he would do nothing that would not be good and
right. Anskar accomplished the journey on which he
had set out, and after spending nearly twenty days in
a ship, he arrived at Birka$, where he found that the
king and many of the people were perplexed by
grievous errors. It happened, at the instigation of the
devil, who knew beforehand of the coming of this good
man, that someone had come thither and said that he
had been present at a meeting of the gods, who were
believed to be the owners of this land, and had been
sent by them to make this announcement to the king
and the people : “‘ You, I say, have long enjoyed our
*i.e. probably in 852, see Dreves, p. 99, n.
T see chap. xii.
{This was apparently a son of Biórn II. c.f., chap. xi. n. p.48.
§The voyage was apparently made from Schleswig in South
Jutland, this being the port nearest to Sweden. c.f, Adam
Brem. Hist. xxii.
9o LIFE OF ANSKAR
goodwill, and under our protection the land in which
you dwell has long been fertile and has had peace and
prosperity. You have also duly sacrificed and per-
formed the vows made to us, and your worship has
been well pleasing to us. But now you are keeping
back the usual sacrifices and are slothful in paying
your freewill offerings ; you are, moreover, displeasing
us greatly by introducing a foreign god in order to
supplant us. If you desire to enjoy our goodwill, offer
the sacrifices that have been omitted and pay greater
vows. And do not receive the worship of any other
god, who teaches that which is opposed to our teaching,
nor pay any attention to his service. Furthermore,
if you desire to have more gods and we do not suffice,
we will agree to summon your former King Eric* to join
us so that he may be one of the gods." This devilish
announcement, which was publicly made on the arrival
of the bishop, disturbed the minds of all, and their
hearts were deceived and disquieted. For they had
resolved to have a temple in honour of the late king,
and had begun to render votive offerings and sacrifices
to him as to a god. When, then, the bishop came
thither, he asked his friends whom he had formerly
known there how he might speak to the king on this
matter. They all, with one accord, deprecated his
doing so, and said that for the time being this mission
could effect nothing, and that if he had anything of
value with him he should give it to the king so that
he might escape with his life. He replied, “‘ For the
saving of my life would I give nothing, for, if my
Lord shall so ordain, I am ready to submit to torments
*;.e. Eric III., the predecessor of Biórn.
LIFE OF ANSKAR 91
and to suffer death for His name." Being in great
uncertainty in regard to this matter, he acted on the
advice that he received, and invited the king to partake
of his hospitality. ‘Then, as a fellow-guest, he offered
what gifts he could and gave him the things with which
he had been entrusted, for the cause of his coming
had already been explained to the king by Horic's
messenger, and by the bishop's friends who resided
there. The king was delighted with his kindness and
liberality, and said that he gladly agreed to what he
had proposed. ‘‘ In former time," he said, “ there
have been clergy* who have been driven out by a rising
of the people and not by the command of the king.
On this account I have not the power, nor do I dare,
to approve the objects of your mission until I can
consult our gods by the casting of lots and until I can
enquire the will of the people in regard to this matter.
Let your messenger attend with me the next assemblyT
and I will speak to the people on your behalf. And
if they approve your desire and the gods consent, that
which you have asked shall be successfully carried out,
but if it should turn out otherwise, I will let you know.
.It is our custom that the control of public business of
every kind should rest with the whole people and not
with the king." When our good pastor received the
king's reply he turned to the Lord for refuge, and gave
up his time to fasting and prayer, and with heartfelt
contrition he humbled himself before God.
*ie. Gautbert and Nithard. 'The latter was not driven out
but was killed.
TSee chap. xix. note p. 62.
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CHAPTER XXVII.
While he was in this difficult position and the time
for the assembly drew near, he was one day engaged
in the service of the Mass, and while the priest* was
standing by the altar and was blessing the sacred
mysteries, a divine inspiration came upon him as he
prostrated himself on the ground.
Strengthened then, by the gift of the Holy Spirit,
and endued with the most complete confidence, he
recognised that all would turn out as he desired.
Accordingly, when the Mass was finished, he declared
to this same priest, who was his most intimate associate,
that he ought to have no fear, for God Himself would
be his helper. When the priest asked how he knew
this he replied that his knowledge was divinely
inspired. The brother was able to recognise this
divine illumination, as he knew that he had -been
divinely inspired in many previous instances, and the
result speedily justified his confidence. As soon as
his chiefs were assembled the king began to discuss
with them the mission on which our father had come.
They determined that enquiry should be made by the
casting of lots in order to discover what was the will
of the gods. They went out, therefore, to the plain,
in accordance with their custom, and the lott decided
*Klippel identifies this priest, who is described as sibi in
omnibus familiarissimus, with Rimbert, Anskar's biographer. He
deduces this from the statement in the Vita Rimberti, chap. ix.,
in quo videlicet libro ubicunque commemoratio fit cujusdam
fidissimi discipuli ejus, quod frequenter ibi lector inveniet ipsum
sciat fuisse Rimbertum. It would appear however, that at this
time Rimbert was still in deacon's orders, and therefore could not
have celebrated Mass. c.f., Adam Brem. chap. xxvii. It is
more likely that the priest referred to is Erimbert.
Tc.f- chap. xix., note p. 68.
LIFE OF ANSKAR 93
that it was the will of God that the Christian religion
should be established there. When this happened, one
of the chief men, who was a friend of the bishop, told
him forthwith and bade him be comforted, and said,
“Be strong and act with vigour, for God has not
denied your wish nor rejected your mission.” He
then became of good courage and rejoicing in spirit
exulted in the Lord. When the day for the assembly
which was held in the town of Birka drew near, in
accordance with their national custom the king caused
a proclamation to be made to the people by the voice
of a herald, in order that they might be informed
concerning the object of their mission. On hearing
this, those who had before been led astray into error,
held discordant and confused opinions. In the midst
of the noise and confusion one of the older men amongst
them said: ‘‘ Listen to me, O king and people. In
regard to the worship of this God it is well known to
many of us that He can afford much help to those
who place their hope in Him. For many of us have
proved this to be the case on several occasions when
in peril by sea and in other crises. Why, then, do
we reject that which we know to be both needful and
serviceable ? Some of us who on various occasions
have been to Dorstadt have of our own accord adopted
this form of religion, believing it to be beneficial.
Our way thither is now beset by those who lie in wait
for us and is rendered dangerous by the attacks of
pirates. Why then do we not take that which is
brought to us and which, when it was at a distance,
we sought eagerly to obtain ? We, who have frequently
proved that the help afforded by this God can be useful
to us, why should we not gladly agree to continue as
94 LIFE OF ANSKAR
his servants? Consider carefully, O people, and do
not cast away that which will be to your advantage.
For, inasmuch as we cannot be sure that our gods will
be favourably disposed, it is good for us to have the
help of this God who is always, and under all circum-
stances, able and willing to succour those who cry to
Him." When he had finished speaking all the people
unanimously decided that the priests should remain
with them, and that everything that pertained to the
performance of the Christian mysteries should be done
without let or hindrance. The king then rose up from
amongst the assembly and forthwith directed one of
his own messengers to accompany the bishop's
messenger, and to tell him that the people were
unanimously inclined to accept his proposal and at
the same time to tell him that, whilst their action was
entirely agreeable to him, he could not give his full
consent until, in another assembly, which was to be held
in another part of his kingdom*, he could announce
this resolution to the people who lived in that district.
Once again, then, our good father sought, as was his
custom, for divine assistance, and eagerly besought
God's mercy. When the time for the assembly came
and the king had caused to be proclaimed by the voice
of a herald the object for which the bishop had come,
and all that had been said and done at the previous
assembly, by divine providence the hearts of all
became as one, so that they adopted the resolution
passed by the former assembly and declared that they
too would give their entire and complete assent.
*Birka, in which this assembly had been held, was not, strictly
speaking, in Sweden, but in Gotland. Thus Adam Brem.
(de Sit, Dan. chap. clxxii.), writes, Gothia habitant usque ad
Bircam, postea longis terrarum spatiis regnant Sueones. The
second assembly was held to the south in Sweden proper.
LIFE OF ANSKAR 95
CHAPTER XXVIII.
When this had been done the king summoned the
bishop and told him what had occurred. The king
accordingly, with the goodwill and approval of all,
determined that churches might be built among the
people, and that priests might come to them and that
whoever so desired might become a Christian without
let or hindrance. Our lord and pastor then com-
mended to the care of the King Erimbert the nephew
of the venerable Bishop Gautbert, in order that, with
his help and protection, he might there perform the
sacred mysteries, and to him the king granted per-
mission to build a hall to serve as a place of prayer
in the town already mentioned ; the bishop also bought
another courtyard, together with a house in which the
priest might live. The king displayed further his
affectionate regard for the lord bishop* and promised
that in every district he would show the utmost kind-
ness to his companions who were concerned with the
observance of the Christian religion. When, then, by
the Lord's grace everything had been duly accom-
plished the bishop returned to his own house.
CHAPTER XXIX.
While preparations were being made for his
journey} our good father foresaw in advance, by divine
revelation, the mental anguish which he afterwards
endured during his journey ; for one night he saw, as in
a vision, that it was the time of our Lord's passion and
*According to the Hist. Archiep. Bremensis, p. 70, King
Olaf was baptised by Anskar.
ti.e. To Sweden.
96 LIFE OF ANSKAR
that he was himself present when the Lord Jesus Christ
was led from Pilate to Herod, and again from Herod to
Pilate, and when He endured the spitting and insults
at the hands of the Jews and the soldiers, and it
seemed to him that he was himself scourged all over
because he would not suffer Him to be so punished,
but came forward and gave his back to the scourgers
and received in his own body the blows that were
inflicted on Him, His head only being excepted
because, being taller of stature, He seemed to reach
beyond him and he could not therefore protect His
head. Christ's invincible soldier did not understand
what this meant till, on his return from this journey,
he considered how much insult and derision he had
borne and in what great straits he had been placed
and what blasphemies against God he had there
endured. For, in so far as he was himself concerned,
he undoubtedly suffered there on Christ's behalf and
Christ in His servant bore again the reproaches that
were directed against Himself. Furthermore, he
thought that the fact that he was not able to protect
His head signified that the head of Christ is God and
the sufferings which the saints endure in this world
on Christ's behalf, pertain in part to the majesty of
God who, in virtue of His sympathy, endures them
for a time, but will some day severely judge, even as
it is written : “‘ Vengeance is mine, I will repay, saith
the Lord." *
CHAPTER XXX.
Nor should we omit to mention how, after the
completion of this journey, the power of the Lord
*Rom. xii.. 19: Heb. x. 30: Deut. xxxii., 35 f.
LIFE OF ANSKAR 97
was manifested to the Swedes. For a certain people
named Cori* had in former time been in subjection to
the Swedes, but had a long while since rebelled and
refused to be in subjection. The Danes, being aware
of this, at the time when the bishop had come into
Swedish territory, collected a large number of ships,
and proceeded to this country, eager to seize their
goods and to subject them to themselves. Their
kingdom contained five towns. When the inhabitants
knew of their coming they gathered together and began
to resist manfully and to defend their property. Having
obtained the victory they massacred half the Danes
and plundered their ships, obtaining from them gold
and silver and much spoil. On hearing this, King
Olaf and the Swedes, who wished to win for themselves
the reputation that they could do what the Danes had
not done, and because this people had formerly been
subject to them, collected an immense army and pro-
ceeded to these parts. In the first instance they came
to a town in their kingdom called Seeburg.] ‘This
town, which contained seven thousand fighting men,
they ravaged and despoiled and burnt. They left it
with strengthened hopes and, having sent away their
Ships, set out on a five-days' journey and hastened
with savage intent to another of their towns called
Aputraf in which there were fifteen thousand fighting
men. When they reached it, these were shut up in
the town, and whilst the one party vigorously attacked
*That is the inhabitants of Curlandia. See Adam Brem.
De Sit. Dan. chap. ccxxiii.
TSeeburg may perhaps be identified with Seleburg on the
River Duna.
IThis has been identified with Pilten on the River Windawa,
in Courland, but the identification is uncertain, see E. Kunik zur
Vita Anskarii, p. 195 f.
98 : LIFE OF ANSKAR
the town from outside, the other party defended it
from within. In this way eight days went by with
the result that, though they fought and waged war from
morning till night, and many fell on both sides,
neither side obtained the victory. On the ninth day
the Swedes, being exhausted by the daily slaughter,
began to be distressed, and in their terror considered
only how they might get away. '' Here," they said,
“we effect nothing and we are far from our ships."
For, as we have said, it was five days’ journey to the
port which contained their ships. As they were greatly
disturbed and knew not what they should do, they
resolved to enquire by casting lots whether their gods
were willing to aid them either to obtain a victory or to
get away from the place where they were. Having
cast lots they failed to discover any god who was willing
to aid them. And when this was announced to the
people there arose much outcry and lamentation in
their camp, and all their courage left them. ‘‘ What,”
said they, “‘ shall we, unhappy people, do? The gods
have departed from us and none of them will aid us.
Whither shall we flee? Our ships are far away, and
if we flee (those in the city) will follow after us and
will utterly destroy us. What hope have we?"
When they were in this great difficulty some merchants,
who remembered the teaching and instruction given
by the bishop, offered them advice. ‘‘ The God of
the Christians," they said, ‘‘ frequently helps those who
cry to Him and His help is all powerful. Let us
enquire whether He will be on our side, and let us
with a willing mind promise offerings that will be
agreeable to Him." Accordingly, at their unanimous
request, lots were cast and it was found that Christ
LIFE OF ANSKAR 99
was willing to help them. When this had been
publicly notified, the hearts of all were forthwith so
greatly encouraged that they wished to proceed
immediately to make a bold attack on the town.
* What," said they, “‘ have we now to fear or dread ?
Christ is with us; let us fight and behave like men ;
nothing can withstand us, nor shall we fail to secure
certain victory, for we have the mightiest of the gods
as our helper." When all were gathered together with
courage and joy to attack the town, and they had:
invested it and were eager to commence the fight,
those inside asked that an opportunity for speech be
afforded them, and when the Swedish King had
agreed, they immediately said, " We desire peace
rather than fighting, and we wish to enter into an
agreement with you. In the first place we are pre-
pared to give you for the sake of securing an agreement
all the gold and the arms that we took as spoil from
the Danes last year. Furthermore, we offer half-a-
pound of silver for each individual man now in this
town, and in addition we will pay you the tribute
which we formerly paid and will give hostages, for we
desire henceforth to be subject and obedient to your
rule, as we were in former time. When this offer
had been made, the passions of the young men could
not be assuaged, but, being eager for action and devoid
of fear, they desired only to fight and said that they
would destroy by force of arms the town and all that
the people possessed, and would carry them off as
captives. ‘The king, however, and his chief men, were
of a wiser opinion, and, having accepted their offer
and entered into an agreement with them, they gladly
returned home, taking with them countless treasures
100 LIFE OF ANSKAR
and the thirty hostages that were provided. When at
length peace had been established between the two
peoples, the Swedes extolled with utmost zeal the
omnipotence and glory of Christ our Lord and declared
that He was greater than all other gods. They began
also to ask with solicitude what they ought to give to
Him by whom they had obtained so great a victory.
At the suggestion of some Christian merchants who
were present at the time they promised that they would
observe a fast that would be acceptable to the Lord
Christ, and accordingly when they returned, after
spending seven days at home they all abstained from
eating flesh for another seven days. Moreover, when
forty days had elapsed they unanimously agreed to
abstain from eating flesh for the forty days following.
This was done, and all who were present carried out
their resolve with willing minds. After this, many in
their reverence and love for Christ, began to lay stress
upon the fasts observed by Christians and upon alms-
giving, and began to assist the poor because they had
learnt that this was pleasing to Christ. Thus with the
goodwill of all did the priest Erimbert accomplish
amongst them the things that pertained to God, and,
whilst all applauded the power of Christ, the observance
of the divine religion from that time forward increased
in these parts and encountered opposition from no one.
CHAPTER XXXI.
Meanwhile* it happened by divine judgment that
King Horic was killed in war in a disturbance caused
by pirates whilst his relations were attempting to invade
*i.e. In 854.
LIFE OF ANSKAR IO1
his kingdom.* Together with him all the chief men
of that land, who had formerly been acquaintances and
friends of the bishop, perished by the sword. When
at length the younger Horict had been established in
the kingdom, some of those who were then his chief
men and had not been so well known to the bishop,
tried to persuade him that the church that had been
built amongst them] should be destroyed, and that the
Christian religion should be abolished ; for they said
that their gods were angry and that these great evils
had come upon them because they had accepted the
worship of another and an unknown god. Accordingly
the headman$ of the village of Sliaswich, whose name
was Hovi, who was specially opposed to this religion,
urged the king to destroy the Christian faith, and he
ordered the church that had been built there to be
shut and forbade the observance of the Christian
*Guttovn, King Horic's nephew, who had been driven out of
Denmark, and had lived as a pirate, made an agreement with his
brother Harald, and having gathered together a large number of
ships, attacked his uncle. As a result of the fight Horic and all
his chief men were killed, see Klippel, p. 102 n. 3. See also
Adam Brem: Lib. I, c. 28: Contendentibus ad invicem
Gudurin principe Nordmannorum, cum patruo suo Horico,
scilicet. rege Danorum, tanta caede utrinque mactati sunt
ut vulgus omne caderet ; de stirpe autem regia nemo omnium
remaneret, praeter unum puerum, nomine Horicum. [Iste mox
ut regnum Danorum suscepit, ingenito furore super Christicolas
efferatus, sacerdotes Dei expulit, et ecclesias claudi praecepit.
Ad quem sanctus Dei confessor Ansgarius venire non trepidans,
comitante tyrannum gratia divina, crudelem sic placatum reddidit,
ut chritianitatem ipse susciperet, suisque omnibus, ut Christiani
fierent, per edictum mandaret. Insuper et in alio portu regni
sui apud Ripam exstrueret ecclesiam, in Dania secundam.
tAccording to Saxo Grammaticus (ix., p. 160), the younger
[vg was only nine years old when he became king. He died in
3 .e. In Schleswig, c.f., chap. xxiv. note p. 83.
at comes,’ ' count or chief : it corresponds to the Scandinavian
** jar
102 LIFE OF ANSKAR
religion. On this account the priest who was there
retired thence, being forced to do so by the bitter
persecution.
CHAPTER XXXII.
On this account the bishop was rendered very
anxious and not a little sad because of the friends
whom he had formerly attached to himself by generous
gifts. ‘There were none at the court of the younger
Horic, by whose instrumentality he might win him to
do what the Lord desired. Being then deprived of
human aid, he hastened, as his custom was, to seek
for divine assistance. Nor did he fail to secure that
for which he hoped, for the Lord strengthened him
with spiritual consolation and he became assured that
the religion which had begun to be established (in
Sweden) would not perish, as the enemies of Christ
were planning. By the help of the Lord matters
turned out in the following way soon afterwards.
When on this account he was arranging to go to the
king, the Lord anticipated his action and the headman
was expelled from the above-mentioned village and
had no prospect of being received back into favour,
whereupon the king kindly sent his messenger to the
bishop and asked him to send back his priest to his
church. He at the same time declared that he, no less
than the elder Horic, desired to deserve Christ's favour
and to secure the friendship of the bishop. When then
our venerable pastor came into the presence of the
king, having as his helper the most noble Burghard,*
*Codd. Parisiensis and Ambianensis read Birchardi.
v ow maintains that he was a brother-in-law of the elder
oric.
LIFE OF ANSKAR 103
who had formerly assisted the elder Horic in all
matters and had great influence with both kings
because he was their relation, the king showed his
pleasure in receiving him by permitting him im-
mediately to do everything connected with the
Christian religion which his predecessor had formerly
allowed to be done. Moreover, he agreed that there
should be a bell* in the church, the use of which the
pagans regarded as unlawful. In another village called
Ripa,T situated within his kingdom, he likewise gave
a site for the erection of a church and granted per-
mission for a priest to be there.T
CuaPTER XXXIII.
While these things were being done the venerable
Bishop Gautbert§ sent to the Swedes a priest called
Ansfrid, who was of Danish descent and had been
trained by Ebo for the service of the Lord. When he
came thither he and the priest Erimbert, who had
returned thence,| continued there for three or four
years and won the respect of all. But when he heard
of the death of Gautbert, he returned, and having
*There was a widespread Christian belief that devils, and
therefore the heathen gods, were afraid of the sound of church bells.
It is possible that the heathen Danes had come to share their
belief, and that on this account they objected to the use of bells
by the Christians.
TCalled Ribe in later time. In 948 it became the seat of a
bishopric.
tAccording to Adam Brem. (Hist. Eccl. xxiv.), the name of
this priest was Rimbert, but he cannot be identified with the
author of the Life of Anskar, who was not then in priest’s orders.
(c.f., Dreves, p. 18 n, 5.), see chap. xxxiii. Adam Brem. also
states that this Horic became a Christian.
§Gautbert was at this time Bishop of Osnabrück.
l.e. In 854 or 855.
104 LIFE OF ANSKAR
spent some time with us* was seized with sickness,
and after suffering much pain he died. Whereupon
the bishop, who would not allow the Christian faith
which had arisen there to perish, arranged to send
thither a priest named Ragenbert. He was specially
fitted for this task and was most willing to undertake
the journey, but while he was on his way to the port
of Schleswig, where there were ships and merchants
who were to make the journey with him, by the
contrivance of the devil it happened that he was
waylaid by Danish robbers and despoiled of all that he
had, and on the Day of the Assumption of St. Mary
he too, while endeavouring to carry out his good
intentions, made a happy end. His death caused
great distress to the bishop, but he could in no wise
be hindered from carrying out his purpose, and
soon afterwards he ordained for this work a priest
named Rimbert,t whose ancestors were of Danish
extraction. When he had sent him in Christ's name -
to those parts he was kindly received there by the
king and the people, and by the help of the Lord he
celebrated without restraint the divine mysteries in
their midst. ‘To him, as to all the other priests whom
he had before appointed to live among the 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,t they should labour with their
*i.e. In Bremen.
TIt is not clear whether this Rimbert is to be identified with
the author of the Life of Anskar. According to Adam Brem.,
Rimbert could only have been in deacon's orders at this time,
(see chap. xxxii., note 4). Adam Brem may, however, have been
mistaken.
[c.f. Acts xviii., 3.
LIFE OF ANSKAR 105
hands and be content with food and raiment. He,
however, gave them and those who followed them in
abundance out of his own possessions all that they
wanted, and in addition whatever they needed to give
away in order to secure friends.
CHAPTER XXXIV.
Furthermore, amid the many and varied difficulties
which, as we have said, he endured in connection with
this mission, although he was constantly strengthened
by divine inspiration, which prevented him from
abandoning the task that he had undertaken, the piety
and spiritual fervour of Ebo the Archbishop of Rheims,
who had first received the members of the mission,
afforded him no little comfort. For Ebo, being
inflamed with the desire to render effective the call
of the non-Christian races, urged him to carry the
blessings of the faith into those parts and impressed
upon him that he should not abandon what he had
begun. The good bishop, stirred by his exhortations
and his enthusiasm on behalf of this cause, accom-
plished unhesitatingly the duties of the task that had
been entrusted to him, nor could he be diverted from
it by any trouble or inconvenience. Amongst the many
words of advice and admonition uttered by the arch-
bishop by which the bishop was gladdened and
encouraged, he always remembered the last con-
versation* that they had when they conversed con-
cerning this mission. When our bishop had
enumerated the many troubles that had befallen him,
and asked Ebo what he thought of the mission, and
*At that time Ebo had ceased to be Archbishop of Rheims, and
had become Bishop of Hildesheim.
106 LIFE OF ANSKAR
eagerly demanded whatever consolation he could offer,
with a prophet's inspiration Ebo replied, “‘ Be assured
that what we have begun to do in the name of Christ, -
will bear fruit in the Lord. For it is my faith, and
I firmly believe, nay I know of a truth, that although
for the time being on account of our sins a hindrance
may arise, the work that we have begun amongst these
nations will never be entirely obliterated, but by the
grace of God will bear fruit and prosper till the name
of the Lord reach unto the ends of the earth." This
too, was the faith of the others ; with this purpose they
set out to visit the distant nations ; in their love for
this religion they strove on behalf of the Lord, from
whom they will, without doubt, receive the reward of
their toil. Such love and devotion were ever present
in the mind of our lord and father, nor did he ever
cease to pray for the salvation of these nations. ;
On the contrary, when the pirates, who came from
the above-mentioned nations, were continually attack-
ing and the whole of his diocese was being devastated,
and his household was being plundered, he nevertheless
prayed earnestly for those who opposed and laid wait
for him, and ceased not to entreat the mercy of God
for those who ill-treated him and to pray that their
sin might not be reckoned to them, because, being
ignorant of God's justice and being deceived by the
devil, they had shown themselves the enemies of the
Christian religion. His anxiety on their behalf was
so keen that in his last illness, even till his last breath,
he never failed to concern himself with and to plan
on behalf of this mission.* Possessed by this ardent
zeal for religion he was taken from this mortal life,
*c.f. Chap. xli.
-
LIFE OF ANSKAR 107
and we believe that on the resurrection day he will
pass with honour and joy into the celestial kingdom
accompanied by a great multitude of believers whom
he had won for the Lord from amongst the Danes and
Swedes and by the divine mercy will receive the reward
for the good contest that he waged.
CHAPTER XXXV.
As we have now spoken at length concerning this
mission and his anxiety to save others, the time has
come to tell how he behaved himself with a view to
the salvation of his own soul, and how in the fear of
God he afflicted his body. There is no need to
describe what you know well, the kind of life he led
with you_in the monastery, which was marked by
abstinence and devotion. Nevertheless he appeared—
so we have heard—to the elders and the aged to be
wonderful and worthy of imitation, When he became
a bishop amongst us he strove by every means to carry
forward what he had begun in the monastery, and he
specially endeavoured to imitate the life of all the
saints and of Martin in particular. For he wore
sackcloth *on his skin by night as well as by day, and
in accordance with what he had read in Martin’s life,
he made a special effort to benefit the common people
by preaching to them the word of God. At the same
*cilicium i.e., ku&Aíktov was originally used to denote a
covering made of Cilician goats’ hair which was used by soldiers
. and sailors. It is used in the Vulgate for sackcloth; c.f., Ps.
Xxxv. I3. Ego autem, quum mihi molesti essent, induebar cilicio.
The wearing of sackcloth is attributed to Martin of Tours,whom
Anskar endeavoured to imitate.
108 LIFE OF ANSKAR
time he loved to be alone in order that he might
exercise himself in divine philosophy.* With this end
in view he had a special cell built for himself which he
called a quiet place and one friendly to grief. Here
he dwelt with a few companions and, as often as he
could get free from preaching and ecclesiastical duties
and the disturbances caused by the heathen, he dwelt
here alone, but he never allowed his own convenience,
or his love of solitude, to interfere with the interests
of the flock that had been entrusted to him. Moreover,
as long as he possessed any part of his youthful strength,
he would often weigh out his bread and measure his
water, and this more particularly as long as he was
permitted to be alone. At this time he was, as he
himself stated,greatly.tempted by the spirit of ambition.
For the enemy of the human race endeavoured to
corrupt his mind by this evil and he appeared great
in his own eyes, because of his abstinence. On this
account he was rendered sad and he turned to the
Lord in prayer with all his might and prayed that His
grace might set him free from this baleful impiety.
And when for this reason he had given himself to
earnest prayer and had fallen asleep one night, he
beheld himself caught up to heaven and all the
(inhabitants of the) world gathered into a dark valley,
from which, albeit at rare intervals, the souls of the
saints were caught up by angelic ministry and led into
heaven. In this dark valley there was shown to him
as it were the soil from which the human race had its
*The expression divina philosophia was used to denote the
religious or monasticlife. Gregory of Nazianzus writes (I. p. 337),
Pietatis gymnasia quae illic (in Ponto) erant moderatur atque
cum Elia et Joanne, summis philosophis, solitudinem amplectitur.
LIFE OF ANSKAR 109
origin. When he beheld all this with astonishment
and horror, he was bidden to note the starting point
of his present life and it was said to him, “‘ How can
a man boast who has had so base an origin in this
valley of tears ? And whatever good he possesses, has
he not received it from Him from Whom comes ‘ every
- good gift and every perfect boon.' "* *' If therefore," the
voice said, “‘ at any future time thou shalt be tempted
by the pest of ambition, recall the origin of thy birth
and by the grace of God thou shalt be set free." And
thus it happened. But after he grew old, he could
not abstain from food in this way, but his drink
continued to be water, though, for the sake of avoiding
vain-glory more than for the sake of taking anything
pleasant, he was accustomed to mix winet with the
small amount of water he was about to drink. And
because in his old age he could not practise his
accustomed abstinence, he endeavoured to make up for
this deficiency by almsgiving, prayers and other good
deeds. For this reason too he redeemed many captives
whom he set free.] Some of these who were specially
suitable he ordered to be given a religious education
and to be trained for the service of God. Furthermore,
the large manuscripts that are with us§ and which were
copied out and marked by his own hand, witness to
his zeal and his desire to intensify his devotion and love
*St. James I, 17.
Tpotus. In early Latin writers the word was used to denote
beer. Thus Pliny VIII, 42, 65, writes '* potus est humor ex
hordeo in quandam simititudinem vini corruptus," but in
mediaeval Latin it is constantly used to denote wine.
{See chap. viii.
— €&.e. In the monastery at Bremen.
IIO LIFE OF ANSKAR
to God. These books* are only known to include
matters that belong to the glory of Almighty God, the
refutation of sinners, the praise of eternal life, the
terror of hell and whatever pertains to grief and
lamentation. ‘The brethren who are with you and
those in New Corbey, whom he often asked to let him
undertake this work and who sent him writings of this
kind, are witnesses. But though he desired to
pass his whole life in sorrow and tears he could never
be satisfied. For although grief would often bring
tears, he never considered this sufficient, though in the
last year of his life by the goodness of the Lord he
won the blessing which he had long sought of being
able to shed tears as often as he desired. From the
passages in Holy Scripture that relate to sorrow for
sin and in the case of each separate psalm he would
provide an appropriate prayer. ‘This he was wont to
call his pigmentumr7 and in this way the psalms became
*Anskar’s writings included a Life of Willehad (see Mon
Germ Hist. II., Migne P.L. cxviii., col. 1016), also a Diary
(Manuale sive Diarium), which included an account of his
missionary labours. According to the Annales Corbeienses
(II. 269), this was sent by the Abbot Tymo to Rome in 1261 but,
though search has often been made for it, it has not been found.
Klippel (p. 150 n.) expresses doubt as to the accuracy of the
statement in the Annales Corbeienses.
For examples of other saints who possessed similar powers,
see Dreves, p. 127 n.
T These ** pigmenta " were lost for many centuries, but were
rediscovered by Dr. Lappenberg in Hamburg. In an intro-
ductory note prefixed to them, pigmenta is explained as equivalent
to odoramenta (perfumes) or aromata (spices). They consist of
short prayers prefixed to each of the 150 Psalms. The one
prefixed to Psalm 1 reads, ‘“‘ Make us, O Lord, to be as a fruitful
tree in Thy presence, that, being refreshed by Thy showers, we
may become fit to please Thee by the abundance of our fruit,
. through Christ the Lord." They are printed in Klippel’s
Lebenbeschreibung des Erzbischofs Ansgar, pp. 230-50. It has
been suggested that Anskar desired to imitate Bezalel concerning
whom it was written, ‘‘ He made the holy anointing oil and the
pure incense of sweet spices, after the art of the perfumer."
Ex. xxxvil., 29.
LIFE OF ANSKAR III
sweet to him. And in these pigmenta he paid no
attention to the arrangement of the words but sought
only to attain sorrow of heart. In them at one time
he praises the omnipotence and the judgment of God,
at another time he upbraids and chides himself ; at one
time he lauds the saints who are obedient to God, at
another time he mourns for those who are wretched
and sinful. He was wont to say that he was himself
worse than any of them. When as others sung psalms
with him the psalm came to an end he would meditate
alone and in silence and would declare his meditations
to no one. One of us who was a special friend* of
his persuaded with difficulty and after much
entreaty to dictate to him exactly that which he was
wont to sing, but as long as he lived he made known
to no one what he had written, though after Anskar’s
death he showed it to those who desired to read it.
Whilst singing psalms he would frequently work with
his hands, for at this time he was accustomed to make
nets. In regard to the psalms he arranged to sing
some by night and some by day, some while he was
preparing to sing Mass and some while he was returning
with bare feet to his bed. In the morning while he
was putting on his shoes and washing he would sing
a litany and when he went to church he would himself
celebrate Mass three or four times,} standing as he
performed his office. At the usual appointed time he
would sing the public Mass unless some difficulty
intervened, and in this case he would listen to the
*This probably refers to Rimbert.
TUntil far into the Middle Ages it was left to the discretion of
a priest how often he should say Mass in the course of the day.
The Synods of the 13th century prohibit more than one as a
rule. see Catholic Encyclopaedia, x. p. 23.
II2 LIFE OF ANSKAR
Mass. Who can declare how great was his liberality
in the giving of alms, for he desired to make everything
that he possessed minister, by the will of the Lord, to
the needs of sufferers. Whenever he knew that anyone
was in need he was concerned to aid to the utmost of
his ability, and not only in his own diocese, but in
distant regions he would provide help and assistance.
In particular he founded a hospital for the poor at
Bremen, to which he assigned the tithes from certain
hamlets so that those who were poor and sick might
be daily sustained and refreshed. Throughout the
whole of his episcopacy he gave away for the support
of the poor a tenth of the animals and of all his revenues
and a tenth of the tithes which belonged to him, and
whatever money or property of any kind came to him
he gave a tenth for the benefit of the poor. In addition
every fifth year he tithed again all his animals although
they had been already tithed in order to give alms.
Of the money that came to the churches in the
monasteries he gave a fourth part for this purpose.
He was ever most careful of scholars and of widows
and wherever he knew that there were hermits,
whether men or women,* he endeavoured to visit them
*One of these women to whose wants Anskar ministered
was Liutbirga. The author of the Vita Liutbirgae (c. 35) writes,
* Ansgerus Bremensis episcopus eam sanctae filiationis amore in
tantum colebat, ut pro ejus visitationis gratia tam magnae
prolixitatis viam devotus pater summa benivolentia proripiens,
et eam non solum suae praesentiae colloquiis, sed et corporalibus
subsidiis venerabilis praesul, et cunctorum necessitudinem
voluntarius suffragator, sua munificentia maxime consolabatur.”
Liutbirga conducted a school where psalmody and various kinds of
handiwork were taught.
Adam Brem. I, 30, writes, Ubi (in Bixinon) devota Christi
matrona Liutgart totum patrimonium suum offerens celesti
sponso magnum chorum castitatis suo ducatu nutrivit ad curam
autem pauperum et susceptionem peregrinorum multis locis
hospitalia preparavit.
LIFE OF ANSKAR 113
frequently and to strengthen them in God’s service by
gifts, and minister to their wants. He always carried
in his girdle a little bag containing coins, so that, if
anyone who was in need came and the dispenser of
charity was not there, he might himself be able to give
at once. For in all things he strove to fulfil the saying
of the blessed Job, that he would not even cause the
eyes of the widow to wait.* Thus did he endeavour
to be an eye to the blind, and a foot to the lame and
the father of the poor. He ordered that four indigent
persons, two men and two women, should be received
and fed daily at Bremen during Lent. He joined with
the brethren in washing the feet} of the men; in the
case of the women this was done in the above
mentioned hospital for the poor by one who was
consecrated to God and whom he had himself approved
for her devotion to God and her love of religion. As
he went round his parishes after the manner of a
bishop, before he came to a meal he ordered that some
poor persons should be brought in, and he himself.
gave them water to wash their hands and blessed the
food and drink and gave it to them. Then a table
was placed in front of them and he and his guests
began their own meal. We saw on one occasion an
illustration of his compassion and piety which was
afforded by the son of a certain widow who with many
others had been carried as a captive to a distant land,
that is to Sweden, and had been redeemed and brought
back by him to his own country. When his mother
*c.f. Job. xxxi, 16, ‘‘ If I have caused the eyes of the widow
to fail."
TThis custom, which was called pedilavium or mandatum,
was regularly observed in the Benedictine monasteries.
114 LIFE OF ANSKAR
was rejoicing at the sight of his return and, as is the
habit of women, was weeping for joy as she stood in
his presence, the bishop, who was no less moved,
began to weep also. He then immediately restored to
the widowed mother the son to whom he had given
his freedom and suffered them to go home rejoicing.
CHAPTER XXXVI.
And 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, as we have already set forth,
though with many omissions. "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 he 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. When he had thus
obtained assurance by means of a heavenly vision he
arranged everything that had to be done without
hesitation. Moreover, in regard to the things which
he beheld in dreams, as has already been frequently
noted, they came true so often that we never remember
a failure : in proof whereof let us refer to one instance
* conversatio " z.e., conversation or intercourse. The
original word moXMrevua denotes citizenship, and is so translated
in the R.V., see Phil. iii., 20.
tActs viii., 29.
LIFE OF ANSKAR IIS
that has not been mentioned. Before he was invited
to take charge of the Church at Bremen, he had a vision
one night in which he appeared to have arrived at a
most delightful place where he found the Apostle St.
Peter. As he was gazing on him with astonishment
certain men came who begged that he, St. Peter, would
send them a teacher and pastor, and when he replied,
** See here is the man whom you should have as your
pastor," putting before them as he spoke the bishop
who was standing before him, it seemed to him that
there was a great earthquake and that he fell to the
earth and that a voice above him spoke, and that he
experienced a great mental happiness, even the unction
of the Holy Spirit, so that he felt himself born again
in the grace of Christ. ‘The voice which came poured
as it were a blessing upon him. Afterwards, as it
seemed to him, the men before-mentioned urged the
Apostle to send them a teacher, and he replied, as
though he were displeased with them, “‘ Did I not tell
you that he should be your teacher who stands before
you? Why do you doubt? Did you not hear the
voice of the Holy Spirit that came for this purpose, to
consecrate a pastor for you ? ”
When he awoke from this dream which he had three
years before he was invited to rule over the Church at
Bremen, he was assured by what had been said that
it was his duty to go somewhere in the Lord's name,
but whither he knew not. When later on he came
by order of the king to this church and learnt that it
was consecrated in honour of St. Peter and found some
there who would not willingly receive him, he remem-
bered his vision, and because of it he agreed to
undertake the charge of this diocese for, as hé solemnly
116 LIFE OF ANSKAR
declared, he would not otherwise have been willing to
dothis. Atthe time when he had the above-mentioned
monastery at Turholt, and the calling of the heathen
was his special care, in order that he might be able to
help them he caused some boys whom he had bought
from the Northmen or Slavs to be brought up in the
same monastery so that they might be trained for the
holy warfare. When this monastery was given to
Raginar he took some of these boys and sent them out
as his servants, and on this account the bishop was
specially distressed. In a vision which he had soon
afterwards, he appeared to have come to a certain
house and to have found there King Charles and
Raginar. It seemed to him that he reproached them
in regard to these boys and said that he had arranged
to train them for the service of Almighty God and not
to act as servants to Raginar. When he said this, it
seemed to him that Raginar lifted his foot and kicked
his mouth, and when this happened he thought that.
the Lord Jesus Christ stood by him and said to the
king and to Raginar, “ T'o whom does this man whom
ye treat so shamefully belong ? Know that he has a
Master and because of this you will not go unpunished.”
When he said this they were terrified and affrighted,
whereupon the bishop awoke. "The divine vengeance
which overtook Raginar showed how true was the
revelation. For a little later he incurred the dis-
pleasure of the king and lost the monastery and
everything that he had received from the king, nor did
he ever regain his former favour.
LIFE OF ANSKAR 117
CHAPTER XXXVII.
We must not appear to pass over the quality and
the extent of his pastoral service, for in him we have
proof of what St. Gregory said concerning the pastors
of the Church, when he was speaking figuratively of
the shepherds who were watching over their flock when
our Lord was born.* ‘‘ Why," said he, “ did the angel
appear to the watching shepherds, and why did God's
light shine around them? Was it not because they,
above all others, deserve to behold the heavenly vision,
who know how to superintend with care their faithful
flocks ? While they keep watch with pious care over
their flock the divine grace shines ever more and more
above them." In everything that he did God's grace
was with him, as we have proved by many examples.
For inasmuch as he was solicitous for the protection
of his flock, he won the right to see heavenly visions
and in many cases, as we have shown, his mind was
inspired by the sight of things divine. Moreover, as
the grace of God shone more and more in his body,
his preaching had a special charm, though it was at
times awe inspiring, 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
*Homilia in Evang. xl. 8., Migne, P.L., Ixxvi., col. 1104.
SACR
118 LIFE OF ANSKAR
utmost affection venerated him as a father. Although
he carefully avoided the signs of supernatural power
as being an incentive to pride, nevertheless, though he
sought it not, such signs were not wanting, and it was
thereby manifestly proved that the commandment of
the Lord that came forth from his mouth did not fail.
For when on one occasion he was preaching to the
people in the village of Ostarga* in Frisia on the
Lord's day, and in the course of his address was
warning them not to do any manual work on a Feast
Day, some who were obstinate and foolish, on their
return home, seeing that the day was fine, went out
into the meadow and collected hay into a heap. When
this had been done and it drew towards evening, all
the heaps that had been made on that day were
destroyed by fire from heaven, whilst those remained
uninjured which stood in the midst of the meadow
and had been made on the previous days. Thereupon
the people who dwelt round, when they saw the smoke
from a distance,thought that an enemy was approaching
and were greatly afraid, but when they had made
careful enquiry into the facts they assured themselves
that obstinacy had received its punishment.
CHaPTER XXXVIII.
We ought not to pass over in silence the fact that
the Northalbingians on one occasion committed a great
crime and one of a terrible nature. When some
unhappy captives, who had been taken from Christian
*Also called Ostraga and Asterga, c.f., Vita Willehadi, chap.
viii. Adam Brem. I. 1o.
LIFE OF ANSKAR IIO
lands and carried away to the barbarians, were ill-
treated by these strangers, they fled thence in the hope
of escaping and came to the Christians, that is to the
Northalbingians who, as is well known, live next to
the pagans, but when they arrived these Christians
showed no compassion but seized them and bound
them with chains. Some of them they sold to pagans,
whilst others they enslaved, or sold to other Christians.
When the bishop heard this he was greatly distressed
that so great a crime had been perpetrated in his
diocese, but he could not devise how he might mend
matters because there were many involved who were
esteemed to be powerful and noble. When he was
much distressed on this account there was granted to
him one night the customary consolation. For it
seemed to him that the Lord Jesus was in this world,
as He had once been, when He gave to men His
teaching and example. It seemed to him that He
went with a multitude of the faithful and that he, the
bishop, was with Him on His journey, glad and
rejoicing because there was no opposition, but a
divinely infused fear was upon the arrogant, and the
oppressors were removed and a great quiet prevailed,
so that there appeared to be no contradiction or
opposition on the journey. Having seen this vision
he prepared to go to this people with the desire by
some means or other to set free the unhappy men who
had been sold and given over to an outrageous servitude
and by the Lord’s help to prevent anyone from com-
mitting hereafter so great a crime. On this journey
the Lord so greatly assisted him and caused the fear
of his power so to overawe those who were arrogant
that, though these men were of rank and exercised
120 LIFE OF ANSKAR
harmful influence, none of them ventured to oppose
his advice or resist his authority, but the unhappy men
were sought out wherever they had been sold and were
given their liberty and allowed to go wherever they
desired. Furthermore, in order to prevent any deceit
being practised thereafter they made an agreement that
none of those who had defiled themselves by the
seizure of these captives should defend himself, either
by taking an oath* or by producing witnesses,] but
should commend himself to the judgment of Almighty
God,{ whether it was the man who was accused of the
crime or the captive who accused him. ‘Thus did the
Lord manifest on this journey the truth of the promise
which He made to those who believe when He said,
** Lo I am with you all the days even unto the end of
the world."$ So prosperously and joyfully did he
accomplish this journey that those who were with him
said that never in his life did he have such a good and
pleasant journey, for they said, ' Now of a truth we
know that the Lord was with us.”
*'The taking of an oath was regarded with great solemnity by the
north German peoples. ‘The heathen were accustomed to take
an oath with hand resting on their sword whilst the Christians
swore with their hand on the Cross.
TWhen a solemn oath had been sworn it was customary to
produce a number of witnesses or friends, who swore that the man
who had taken the oath was worthy of credence. ‘These witnesses
were called consacramentales.
] The reference is apparently to trial by ordeal, the commonest
forms of which at this time were judicium aquaticum, judicium
ignis, judicium sortis and judicium Eucharistiae. In the last
mentioned ordeal it was believed that if the guilty party partook
of the Eucharist he would fall down dead.
§St. Matthew, xxviii, 20.
LIFE OF ANSKAR I2I
CHAPTER XXXIX.
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. For when these signs of power were
spoken of on one occasion in his presence, he said to
a friend, ‘‘ 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."f
CHAPTER XL.
The life that he lived involved toils which were
accompanied by constant bodily suffering : in fact his
whole life was like a martyrdom. He endured many
labours amongst foreigners apart from those within his
own diocese, which were caused by the invasions and
ravages of barbarians and the opposition of evil men,
and in addition the personal suffering which, for the
love of Christ, he never ceased to bring upon himself.
But what can we do when, after mentioning so many
things that were pleasant and profitable, we are
compelled to mention that which it is impossible for
*Prior to the twelfth century the expression extrema unctio
does not appear to have been generally used, nor was anointing
confined to the dying.
tit is uncertain whether these words should be regarded as a
denial on the part of Anskar that any miracles had been wrought
through him. c.f. , Kruse, p. 193. Dreves, p. 144 n.
122 LIFE OF ANSKAR
us to explain without sorrow ? Forin the sixty-fourth*
year of his age, which was the thirty-fourth year of
his episcopate, he began to suffer from a serious illness,
namely dysentery. When after many days, that is four
months, or even more, he was still in pain and felt
that he was nigh unto death, he continued to give God
thanks and said that his pain was less than his sins
deserved, and he would often repeat the words of Job,t
** If we have received good at the Lord's hand, why
should we not endure evil ? " Nevertheless, he became
very sad, because as a result of his visions he had
believed that he would die by martyrdom rather than
by an illness of this kind, and he began to reflect upon
his sins, because by his own fault he had been deprived
of what seemed to him a certain anticipation, and he
would often repeat the words of the psalmist, “‘ ‘Thou
are just, O Lord, and thy judgment is righteous."T
He would make known this grief to his most trusty
disciple& who shared with him his sorrows, and who
would strive earnestly to comfort him by telling him
that it had not been promised that he should be slain
with the sword, or burnt in the fire, or killed by water,
but that he should come into the presence of the Lord
wearing a crown of martyrdom. Anskar, however,
could receive no such consolation. He would often
converse with his disciple concerning this matter, who
in his eager desire to bring comfort tried to remind him
of all that he had suffered in God's service and how
much bodily pain he had endured : he urged, moreover,
*i.e. In 864.
TJob. II., ro.
[Psalm cxix., 137.
§This almost certainly refers to Rimbert the author of this
biography.
LIFE OF ANSKAR 123
that, even if he had suffered none of these things, his
last grievous illness, which had continued day after
day, would by God's grace more than have earned for
him the title of martyr. He would, however, receive
no consolation of this kind but continued to grieve,
and thus it came about that the Lord deigned to
comfort his servant not, as formerly, by a dream but
by an open revelation, in order that for so great a grief
he might provide a surpassing remedy. For one day
when he was standing in the Oratory at the Mass and
was greatly distressed on this account, he experienced
a sudden ecstasy and heard a voice which chided him
earnestly because he had doubted God's promise, and
had thought that any evil-doing could be mightier than
God's goodness. "The voice said, ** Believe firmly and
in no wise doubt that God of His grace will grant both
favours, that is, He will forgive the sins concerning
which you are anxious, and will accomplish all that
He promised.* Having received this consolation he
was comforted.
CHAPTER XLI.
After this he began to arrange with special care the
matters that needed attention in his diocese. More-
over he gave orders that the privileges granted by the
*Kruse (p. 185), suggests that the voice which Anskar heard
was that of one of his friends who was trying to console him, but
this explanation is most improbable. We may compare the
experience of St. Augustine whose conversion was hastened by
hearing the words ‘‘ Tolle, lege," uttered by an unseen speaker.
124 LIFE OF ANSKAR
apostolic see* which concerned his mission, should be
set forth in a number of copies and should be
distributed amongst nearly all the bishops in Ludovic's
kingdom. To Ludovic himself and to his son who
bore the same name he sent a copy and added letters
bearing his own name in which he begged that they
would remember these matters and give help as
circumstances might dictate, in order that, by the help
of God and their assistance, the mission among the
pagan races might bear fruit and develop. When then
he had suffered from his sickness continuously for
three months and the season of Epiphany had gone,
he desired that he might be permitted to pass into the
Lord's favour] on the feast of the Purification of St.
Mary. And as this festival drew near he commanded
that an entertainment should be prepared for the clergy
and the poor so that they might feast on this most
sacred day. He commanded also that three tapers
should be made from his special wax, which he
regarded as specially good.
When these had been made he had them carried in
front of him on the vigil] of this festival. When they
were brought he ordered that one should be placed
in front of the altar of St. Mary, another in front of
the altar of St. Peter, and a third in front of the altar
*These included (a) The letter of Pope Paschal I. referring
to the start of Ebo's Mission, c.f., chap. xiii. (b) The letter of
Pope Eugenius II., entrusting to Ebo and Anskar the mission to
the people of the North. (c) The letter of Gregory IV., relating
to the establishment of the Archbishopric of Hamburg. (d) The
letter of Pope Nicholas I., relating to the union of the sees of
Bremen and Hamburg, and (e) The announcement by King
Ludwig, relating to the foundation of the monastery of Rameslo,
and the bull of Pope Nicholas I., see chap. xvii n.
+The Codex Ambianensis reads gloriam.
11.e. On February rst.
LIFE OF ANSKAR 125
of St. John the Baptist, as he hoped that those who in
his vision* had been his guides would receive him
when he departed from the body. But he was so
wearied and worn out by his sickness that hardly any-
thing of him was left in the body except his bones which
were bound together with sinews and covered with skin.
Nevertheless he continued constantly to praise the
Lord, and when the day of this festival dawned nearly
all the priests who were present celebrated Masses on
his behalf, as had been their daily custom. He
proceeded to arrange the nature of the discourse that was
to be made to the people and declared that on this day
he would not taste anything until the public Mass was
finished. When it was finished and he had eaten and
drunken in moderation he spent nearly the whole day
in giving counsel to his companions and in enkindling
their devotion, inciting them as far as he was able, at
one time as a community and at another time as
individuals, to serve God. He was, however, most
anxious and solicitous concerning his own mission to
the heathen. He spent also the following night in
giving advice of this kind. He asked the brethren who
were present when they had said the litany and sung
the psalms in view of his departing, in accordance with
their custom, to sing together the Te Deum and the
catholic creed, composed by St. Athanasius. When the
morning came and almost all the priests who were
present had celebrated Mass on his behalf and he had
received the communion of the body and blood of the
*See chap. iii.
+This Feast of the Purification, z.e., Candlemas, fell on a
Friday in 865. It was not however, customary to observe the
Friday fast when one of the principal Festivals fell on that day.
126 LIFE OF ANSKAR
Lord, he lifted up his hand and prayed that God in
His goodness would forgive whoever had done him
any wrong. ‘Then he began to say over and over again
the verses, ‘‘ According to Thy mercy think thou upon
me, according to Thy goodness, O Lord,"* and ‘‘ God
be merciful to me a sinner,"T and “ Into Thy hands,
O Lord, I commend my spirit."] And when he had
said these words many times and could not continue
through lack of breath, he ordered one of the brethren$
to continue saying the same words in his behalf, and
so, with his eyes fixed on heaven, he breathed forth
his spirit which had been commended to the grace of
the Lord.||
When his body had been treated in the customary
manner it was placed upon a bier and taken to the
church, as was done in the case of St. Martin,§ amidst
the lamentations of all and the unanimous mourning
of clergy, orphans, widows, scholars and the poor.**
*Ps, xxv., 6.
TSt. Luke xviii., 13.
tId. xxiii., 46, Ps. xxxi., 6.
§i.e. Rimbert : c.f., Vita Rimberti, chap. ix.
li.e. On Sunday evening, February 3rd, 865, in the 64th
year of his life. ‘The date is incorrectly given in the Annales
Fuldensis as February 4th.
€|c.f. Chap. xxxv., note p. 107.
**Anskar was buried in the church dedicated to St. Peter at
Bremen. As soon as the funeral rites were accomplished, Rimbert,
the author of the Life of Anskar, who was then in deacon's orders,
and who had been named apparently by Anskar prior to his
death as his successor, was nominated as archbishop. This
nomination was subsequently accepted by Pope Nicholas, see
Adam Brem. Hist. xxvii. The Pope's letter referring to the grant
of the pallium is given by Klippel, p. 252.
LIFE OF ANSKAR 127
CuaPrER XLII.
Although no doubt could arise in regard to his
salvation, what monk or other believer could refrain
from weeping, in view of the fact that he, in whom the
lives of nearly all the saints of early times were
reproduced, had left us desolate. To go back to the
Head of all God's elect, he as a poor man followed
Christ who was also poor; like the apostles he
abandoned all that he possessed, and like St. John the
Baptist he sought out the solitude of a monastery and
lived his early life far removed from the coming and
going of men.* When, in course of time, he had
gradually grown up and had advanced from one virtue:
to another, he who was destined to become a chosen
vessel in order, like the apostle St. Paul, to bear
Christ's name to the heathen nations,T afterwards, like
St. Peter the chief of the apostles, undertook the charge
of feeding Christ's sheep.{ As a ruler he displayed
such qualities and such greatness that—as can be
abundantly proved—he acted as a mediator between
heaven and earth, and between God and his neighbour,
and whilst on some occasions he enjoyed heavenly
visions and celestial revelations, at other times he
guided the life and actions of those entrusted to his
care. The two wings of the active and the con-
templative life he himself completely possessed, for
whilst, according to the teaching of the gospels, the
pure in heart shall see God,§ he, who in his virgin
purity was chosen by God, continued throughout his
*St. Luke I., 8o.
TActs, ix., 15.
ISt. John, xxi., 17.
$St. Matt. v., 8.
128 LIFE OF ANSKAR
life, like St. John the apostle and evangelist, as a virgin
both in mind and body. He was, moreover, possessed
by so great love towards all men that like the first
martyr St. Stephen he prayed even for his enemies,*
How blessed was he and worthy of all praise and
commendation, who imitated the greatest of the
saints,t and was endowed with unnumbered virtues,
who, being holy in mind and chaste in body,
shall, with the virgins, follow the Lamb whithersoever
He goes,] and, who continuing ever as a confessor of
Christ, shall have a glorious place amidst His confessors
and in the regeneration shall sit with the apostles on
their lofty seat of judgment, to judge the world which
he had despised and to receive with the martyrs the
crown of justice and the divinely promised palm of
martyrdom. For it is clear that there are two
kinds of martyrdom,S one which occurs when the
Church is at peace, and which is hidden from sight ;
the other which occurs in a time of persecution and
is visible to all. He desired both kinds of martyrdom,
but one only did he attain. For day by day, by tears,
watchings, fastings, tormenting of the flesh and
mortification of his carnal desires, he offered up a
sacrifice to God on the altar of his heart and attained
to martyrdom as far as was possible in a t'me of peace.
And inasmuch as the agent, though not the will, was
* Acts, vil., 59.
TFor quem tales ac tantos imitari the Codd, Parisiensis and
Ambianensis read quem talem ac tantum imitari. If this be
the correct reading, the reference would be to St. Martin : c.f.,
chap. xxxv., omnium vitam sanctorum imitari studuit, specialius
tamen beati Martini.
IRev. xiv., 4.
§c.f. Statement by Gregory Expos. in VII Pss. poenitentiae.
Migne Ixxix., col. 622.
LIFE OF ANSKAR I29
lacking in order to bring about the visible martyrdom
of the body, he obtained in will what he could not
obtain in fact. We cannot, however altogether deny
that he attained actual martyrdom if we compare his
great labours with those of the apostle. In journeyings
often, in perils of waters, in perils of robbers, in perils
from his own race, in perils from the heathen, in perils
in the city, in perils in lonely places, in perils in the sea,
in perils among false brethren ; in labour and distress,
in watchings often, in hunger and thirst, in fastings
often, in cold and nakedness; besides those things
which are without, that which came upon him daily,
the care of all the Churches. Who was weak and he
was not? Who was offended and he did not burn ?*
How then, shall he, who, for the Lord's sake, was
vexed by such great bodily troubles and mental dis-
quietude, be denied the title of martyr? For if only
a life that ends in suffering can be regarded as that of
a martyr, then to no purpose did the Lord declare that
the evangelist St. John, whose life, as we know, did
not end in martyrdom, should drink of His cup. If
then we do not doubt that, in accordance with the
statement of the Lord, St. John is to be reckoned
amongst the martyrs, we ought to have no hesitation
regarding this holy and blessed man who has gone
before us. For he was indeed a martyr, because,
according to the apostle, the world was crucified to
him and he to the world.[ He was a martyr because,
amid the temptations of the devil, the enticements of
the flesh, the persecutions of the heathen and the
*c.f. TI. Cor. xi., 26-29.
TSt. Matt. xx., 23.
IGal. vi., 14.
130 LIFE OF ANSKAR
opposition of Christians, he continued to the end of
his life unperturbed, immovable, and unconquerable
as a confessor of Christ. He was a martyr, for, whilst
the word martyr* signifies witness, he was a witness
of God's word and of the Christian name. Wherefore
let no one be surprised that he did not attain to that
martyrdom which he so greatly desired and which, he
thought, had been promised to him,t for it cannot be
proved that this was promised as he himself interpreted
the word martyrdom. In the case of visible martyrdom
pride might affect the mind.[ In order to avoid this,
God, in His providence, promised and granted that,
his merits should suffer no diminution, while his
humility, which is the guardian of all the virtues,
should be preserved. Wherefore, inasmuch as it is
clear from what we have above narrated how remarkable
was his holiness and how great were his merits in God's
sight, it remains that, as he was in all things an imitator
of Christ, we too should strive to be imitators of him.
So too will it become possible that he may live with us
on earth$ to the end of the world, and we may be
worthy to live with him in heaven after our present
life is ended. For he will live with us on earth, if
the holiness of his life and the remembrance of his
teaching recall him to us. We too shall live with him
in heaven if we follow his example, if with all our
strength and desire we long for Him to Whom he has
gone before us, Jesus Christ our Lord, Who with the
Father and the Holy Spirit liveth and reigneth for
ever and ever. Amen.
*;.e. 'The Greek word 4áprvp.
+See chaps. iii. and xl.
lAnskar himself admitted that he had been specially affected
by the temptation to indulge pride. c.f., chap. xxxv.
§In the missal of the Church at Bremen this collect occurs :—
'** O God, who didst grant to thy people the blessed Anskar to
be a minister of eternal salvation, grant, we beseech thee, that
he whom we have had as a teacher of life on earth, we may evermore
be found worthy to have as our intercessor in heaven.”
LIFE OF ANSKAR I3I
This hymn occurs in the Breviary used in the Swedish
Church at Upsala.
Ansgari, pater optime,
Errantes nos in devio,
Reduc tuo juvamine
Servans sub Christi gremio.
Danis et Suecis gratiae
Donum fidemque praedicas
Pugil fortis in acie
Gentes Deo sanctificas.
Notam facis incredulis,
Doctrinan evangelicam,
Lucem ministrans populis
Ducis in viam coelicam.
Bonus pastor viriliter
Gregem pascis dominicum,
Informans, quod veraciter
Christum colat magnificum.
Prudens talenta gratiae
Cum lucri magnitudine
Adduces regi gloriae
In pacis pulchritudine.
Deo patri sit gloria
Ejusque soli Filio,
Cum spiritu Paraclito
In sempiterna saecula.
132 LIFE OF ANSKAR
The following represents an attempt to reproduce the
original metre.
Most noble father, Anskar,
Restore us by thy grace,
And those who wander now afar
In Christ's own bosom place.
In holy strife contending
Thou did'st the faith proclaim
To Danes and Swedes declaring
The honour of His name.
An unbelieving nation
From thee the light receives,
The teachings of salvation,
It now with joy believes.
Thou to God’s sheep hast given
The food they fain would claim,
And earnestly hast striven
To glorify His name.
To the great King thou bringest
When earthly strife doth cease,
The talents thou receivest,
With manifold increase.
To Father, and His only Son
Be laud and honour given
To Holy Spirit, Three in One
In earth and highest heaven.
LIFE OF ANSKAR 133
This hymn in honour of Anskar was written by Conrad
Benne, who was a deacon in the monastery of S.S. Willehad
and Stephen at Bremen from 1429 to 1456. It ts included
in the Missal of the Church at Bremen issued by Archbishop
Johann Rode.
Jocundare plebs Bremensis
de tam miris et immensis
donis tibi hic ostensis
cum deeore vario.
Laeta tono psalle cano
glorioso de patrono
triumphante summo throno
beato Anschario.
Forma vitae Romanorum,
pontifex Nordalbingorum
arce tenet in polorum
mercedem negocio.
Antris sub Corbejae fotus,
cunctis sanctitate notus,
sic ad summum fit promotus
gradum sacerdotium.
Dispensator hic fidelis
Danos adit tensis velis
agnum dominantem caelis
terrae pandit finibus.
Corda sicca barbarorum
dulci de eloquiorum
fonte rigans divinorum
signis et virtutibus.
Victor trium fit regnorum,
fana stravit prophanorum,
cultu vano idoloyum
facto prorsus exulem.
Fide fulgent gens Danorum,
Sueonumque, Norveborum,
Grandlanddeum, Islandorum
sub Bremensi praesule.
134
LIFE OF ANSKAR
O mens tendens ad superna,
0 sal terre, o lucerna,
luce splendens sempiterna,
latens non sub modio.
Flet antistes in agone,
se frustrari spe coronae,
repromissa visione,
spirans pro martyrio.
Calice de passionis
bibit veri Salomonis
licet citra vim mucronis
mortis cruciamina.
Inter probra tot tortorum,
fremitus tot tyrannorum,
fidei persecutorum,
vitae tot discrimina,
Speculandi spe quietis
cellam struit in rubetis,
pastum potum ceres thetis,
cui dat libamina.
Nunc in ymis operatur,
nunc in summis contemplatur,
duplex ita colebatur
vita sacro flamine.
Cum triumphi gades fixit
Christo, cui totus vixit,
hunc commendo tibi, dixit,
Jesu bone, spiritum.
Corde sursum elevato,
fratribus vale dato,
raptu rapitur beato,
celi ad exercitum,
O Anschari, pater pie,
venerantur te hoc die,
esto ductor hujus vitae
virtutum in gressibus.
In hac valle peregrina,
gregem ad ovile mina,
ne errantem faux lupina
saevis voret morsibus.
LIFE OF ANSKAR 135
Ye men of Bremen sing with joy,
Your hearts and minds and tongues employ,
Such wondrous gifts without alloy
Each with beauty all its own ! >
Of joyful sound the piercing reed
To praise your glorious patron, speed,
Blest Anskar, now from troubles freed
High on his triumphal throne.
He, God’s high priest midst Northmen rude
The pattern life to Romans shewed ;
In Heaven’s high fortress unsubdued
Now holds his prize in glory.
Once nurtured up in Corbey’s Hall,
His sanctity acclaimed by all,
To highest priesthood hears his call,
Rejoice, and sing his story.
With wide stretched sails, in faith he flies
Displays to wondering Danish eyes
The Lamb of God that rules the skies,
Bids them worship at His Shrine.
In pagan lands hard hearts he breaks,
Disciples for the Master makes
Thy signs and merits conscience wakes,
Fount of eloquence divine !
The conqueror of kingdoms three,
Temples profane destroyed must be
Vain idol worship fain must flee,
For Christ are won these regions !
In faith shine forth the Danes and Swedes
Where Bremen’s faithful bishop leads
Icelanders, too, forsake their creeds
Greenlanders and Norwegians.
Oh ! mind upraised, to things on high—
Oh ! salt of earth ! oh sanctity !
Oh ! light, no bushel hidden by,
Shining now with heavenly beam !
The warrior weeps, with grief cast down
Lest he should lose the martyr’s crown,
*T was surely promised for his own,
Once in brightest vision’s gleam.
136
LIFE OF ANSKAR
The Cup of Solomon the True*
He drinketh—yea, death’s tortures too,
Though not by violent sword thrust through
Martyrdom he is denied.
Abuse and threats on every hand,
Tormentors, tyrants, round him stand,
His life a sign to every land
Faith triumphant will abide.
In hope of contemplation sweet
In thickest forest finds retreat.
And there pours out oblation meet,
Corn and wine in Jesus name.
For though absorbed in cares of earth
He loves the things of highest worth
Two lives he leads ; e’en from his birth
Brightly burns the sacred flame.
To Christ, of all his life the End
Triumphantly his steps do bend,
“To Thee my spirit I commend,
Dear Lord," he breathes, believing :
Then to his brethren bids farewell,
Is taken up, in heaven to dwell
With rapture—Those who loved him well
Can scarce refrain their grieving.
Oh ! Anskar blest, to thee we pray,
As we revere thy name to-day,
Be thou our leader that we may
The path of virtue cherish.
Guide ever through the trackless wold
Thy pilgrim sheep to the true fold,
Lest wolves upon thy flock take hold
And far from home we perish.
*i.e., The Messiah, David's greatest son.
INDEX.
Page
Adaldag, Bp. ^ ; Ep Y
Adam, Bremensis—12, 13, 16, 18, 22
25, 39, 44, 48, 52, 55, 56, 59, 61
67, 75, 83, 89, 92, 94, 97, 101, 103
112, 118, 126
Adalhard 37, 87
Amalhar 50
Amiens . ^ ; : c p
Anound 62, 65
Apocalypse, The 32
Aputra . ; i 97
Ardgar . 14, 62, 69, 71, 73
Ausfrid . 103
Autbertus 11, 41, 44
. Baptism 49, 70, 75, 84
Bathilde 25
Burghard 102
Bernhar I ; 57
Biórn ii., King 13, 48, 56, 62, 65, 89
Birka, 12, 21, 48, 65, 66, 89, 93, 94
Boniface 10, 43, 56
Bremen, 14, 16, 21, 51, 75, 80,
104, 109, 112, 115, 124
Caesar, Philip ; i 21
Catla : ; 71
Centuriatores Sessa shales nes 9
Charlemagne, 7, 9, 13, 28, 30, 50
74, 80, 116
Christian, Bp.. à à 18
Church, Holy Roman 79
Collect . 130
Cologne 43, 77, 81
Communion, Holy . 69, 73
Corbey, New, 9, 21, 25, 37, 39, 44,
110
Page
Corbey, Old, 9, 11, 12, 22, 25, 27, 28
36, 37, 39, 87
Cori : 97
Dahlmann . 43, 49, 57
Danes, 8, 50, 53, 56, 62, 65, 68
79, 82, 97, 99
Denmark 7, 14
Dorstadt 48, 71, 84, 93
Dreves, 24, 28, 45, 62, 68, 70, 72
75, 83, 85, 89, 103, 110, 121
Drogo ; à : c2
Ebo 8, 20, 52, 103, 105, 124
Epiphany ; 124
Eric, King . : yo (ae
Eric ii., King . i 14
Erimbert, 59, 86, 92, 95, 100, 103
Eugenius ii. 124
Franks . 8, 9
Frideburg n : 70
Frotho vi., Danish King MEAE 9
Fulbert . ; 4 35
Gautbert, 13, 18, ib, 59, 67, 70
86, 91, 95, 103
Gislema 11, 47
Goths . x à 12
Gregory i., Pope, 75, 79, 117, 128
Gregory iv., Pope 13, 53, 124
Gregory Nazianzus . 108
Gualdo . : ; i 21
Gunthar 77
Guttovn 101
Hadebald 43
Haligad : 76
Halitgar 3 ; ; 8
8, 13, 51, 57, 59, 74 75,
76, 80, 84, 110, 124
Hamburg,
137
138
Page
Harald . 38, 39, 40, 42, 47, 83
Helmold 22
Heridac : 51
Herigar . 49, 61, 65, 69, 73
Honorius, Pope E 9
Horic, 38, 82, 83,85, 89, 91, 100, 101
Hovi : 15, 101
Isaiah 88
James, St. 109
Jeremiah i 88
Job A 58, 113, 122
John, St., the Apostle 128
John, St., the Baptist 30, 34, 125, 127
Jorgensen 3 : 19
Judith 39
Jutland . 13, 38
Klippel, 23, 71, 78, 92, 101, 110, 126
Kruse, 9, 23, 42, 64, 68, 71, 78, 121
123
Kunik 24, 97
Langebeck 48, 102
Lappenberg 23, 110
Lent 8, 16, 113
Leuderic 59, 75
Littgar . 16
Liutbirga 112
Livingstone 18
Lothair . 77, 82
Lots, Casting of 68, 92, 98
Louis, *the German" 82
Ludovic, Emperor, 11, 38, 39, 45, 49
51, 52, 57, 74, 86, 89, 124
Lull, Raynund 18
Luxeuil É 10
Mainz . 4 13, 75, 76
Martel, Charles ^ 87
Martin, St. 17, 107, 126, 128
Martyn, Henry 18
INDEX
Page
Martyrdom 10, 33, 36, 59, 128
Mary, B.V. . 29, 80, 84, 124
Mass 15, 92, 111, 123, 125
Meldorf : ; ; 9
Michael, Emperor 48
Miracles . 7; 63, 72, 121
Missionaries, self support of 20, 104
Nicholas, Pope 78,82, 124, 126
Nigellus 5 39
Nithard 18, 59, 91
Nordalbingians 51, 79, 80, 118
Nordfried 61, 78
North Albingia 15
Northmen 7, 21
Oaths 120
Odin í 12
Olaf : 38, 89, 95, 97
Ordeal, Trial by 120
Ostarga . ‘ 118
Paschal, Pope 54, 124
Paul, St. 17, 20, 81, 104, 114, 127
Pepin 87
Peter, St. 28, 30, 32, 34, 54, 81, 115
124, 126, 127
Philosophy 108
Prayer, 30, 41, 91, 94, 102, 106, 108
| 126, 128
Ragenbert 104
Raginar 74, 116
Rameslo 59, 124
Reuterdahl . , y 23
Rimbert, 7, 18, 20, 25, 47, 52, 61
64, 85, 92, 103, 104, 111, 122, 126
Ripa. 15, 103
Sackcloth 15, 107
Salamon f : 78
Saxo Grammaticus 9, 22, 83, 101
Saxons . ; ; 4 7
INDEX
Page
Saxony, Dioceses of 50
Schleswig 11, 14, 38, 84, 89, 101,
104
Seeberg 4 : 97
Sigtuna 12, 48, 56, 65, 66, 67
Slavs 53, 56, 68, 79, 116
Sliaswic 83, 101
Stephen, St. 128
Sveas 12
Swedes 10,12,46,51,53,55,59,68
70, 79, 97, 100, 103
Sweden 7, 11, 14
Tacitus . 48, 68
Tappelhorn 23, 43
Tithes 15, 112
Trithernius : ^ 71
Turholt 52, 56, 74, 80, 116
Tymo ; 110
139
Page
Unmi, Bp. 21
Unction 16, 121
Upsala . ; 12, 67
Verden . . $0, 51, 75, 81
Vienna . ; ‘ . 20
Visions 10, 29, 34, 46, 87, 95, 114
125
Wala 11, 39, 47
Waldgar ‘ 76
Welanao P ^ . 54, 55
Willebald ‘ i É 9
Willehad 9, 110
Willibrord : . 43, 56
Witikind ^ i ; 8
Witmar . 12, 36, 47
Wordsworth, Bp. 12, 19, 24
Worms . 77
Xavier, Francis 18
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