Category Archives: Moravians

Christianus

PublishedAugust 9, 2023 Post authortorino

The following comes from the Anonymous Christian Monk‘s Vita et passio sancti Wenceslai et sanctae Ludmilae avae eius that is “The Life and Passion of Saint Wenceslaus and His Grandmother Saint Ludmilla” aka Legenda Christiani aka Kristiánova legenda. The monk claimed to be the uncle of St. Vojtech (Adalbert) which would make this work significantly older than Cosmas’ “Chronicle of the Czechs”. There isn’t much new here but since Meyer threw this in into his compilation of Suav religious sources, we give it here as well.

Chapter 2

“At vero Sclavi Boemi, ipso sub Arcturo positi, cultibus ydolatrie dediti, velut equus infrenis sine lege, sine ullo principe vel rectore vel urbe, uti bruta animalia sparsim vagantes, terram solam incolebant. Tandem pestilencie cladibus attriti, quandam phitonissam, ut fama fertur, adeunt, postulantes spiritum consilii responsumque divinacionis. Quo accepto civitatem statuunt, nomenque inponunt Pragam. Post hinc invento quodam sagacissimo atque prudentissimo viro, cui tantum agriculture officium erat, responsione phitonisse principem seu gubernatorem sibi statuunt, vocitatum cognomine Premizl, iuncta ei in matrimonio supramemorata phitonissa virgine.”

“But indeed the Bohemian Slavs, placed under Arcturus himself, devoted to idolatrous worship, like hellish horses without law, without any duke or governor or city, like brute animals roaming about scattered, inhabited the Earth alone. Finally, worn down by pestilence, they went to a certain soothsayer witch [this is a reference to Libuše, daughter of Krok], as the story goes, demanding the counsel of spirits and the answers of divination. After receiving this, they set up a city, and gave it the name Prague. Having found there a certain most shrewd and prudent man called by the name of Premizl, whose only vocation was agriculture; they set him up as a prince or governor over them and had him unite in marriage with the aforesaid soothsayer maiden.”

“Sicque a clade et multiplici peste tandem eruti, dehinc a supra memorato principe ex sobole eius rectores seu duces preposuere sibi, servientes demoniorum simulacris et prophanis sacrificiorum ritibus bachantes, donec ad extremum dominatus eiusdem regni pervenit ad unum ex eisdem principibus ortum, vocitatum Borivoi.”

“And thus finally rescued from the disaster and the manifold pestilence, thenceforth the above-mentioned prince appointed from among his sons governors or leaders, serving demon idols and profane sacrificial rites, until at last dominion of the same kingdom came to one of the same princes, called Borivoi.”

“Hic cum excellentissime forme et egregie iuventutis flore nitesceret, quodam tempore negocii sui populique sibi commissi causa ducem suum vel regem Zuentepulc Moravie adiit, a quo benigne suscipitur et ad convivium pariter cum reliquis adsciscitur. Verum sessionis ei locus inter Christicolas minime conceditur, sed ritu paganorum ante mensam pavimento iubetur insidere. Cuius presul Metudius iniurie condolens, fertur dixisse ad eum: Ve, inquit, quod tu talis tantusque haut erubescis a principalibus repelli sedibus, cum et ipse in fascibus ducatum obtineas, sed magis cupias ob nefandam ydolorum culturam cum subulcis humotenus incubare. At ille: Quid, inquit, ob huiuscemodi rem pericli pacior vel quid boni michi conferet Christianitatis ritus? Si, inquit presul Metudius, abrenunciaveris ydolis et inhabitantibus in eis demonibus, dominus dominorum tuorum efficieris, cunctique hostes tui subicientur dicioni tue et progenies tua cottidie augmentabitur velut fluvius maximus, in quo diversorum confluunt fluenta rivulorum. Et si, inquit Borivoi, res se ita habet, que mora est baptizandi? Nulla, inquit pontifex, tantum paratus esto ex integro corde credere in Deum patrem omnipotentem eiusque unigenitum, dominum nostrum Iesum Christum et in Spiritum paraclitum, illuminatorem omnium fidelium, non tantum mundialis causa substancie, verum eciam capessende salutis tue anime pro aquirenda perhennitatis gloriosa palma atque percipienda societate sanctorum ineffabili leticia.”

“[Bořivoj I of Bohemia], in the most excellent shape and in the splendid bloom of his youth, at a certain time went to his ruler Svatopluk I King of Moravia, on account of the business committed to him and his people by whom he was kindly received and he went to a banquet together with the others. But he was not allowed a place among the Christians but ordered to sit on the floor by the table according to pagan custom [similar story in the Conversion of the Carantanians]. The Bishop Methodius, sympathizing with him, is reported to have said: ‘Alas, that you sit with scum and being a man of importance you are embarassed at not being given a place at the table, [simply] because you prefer the unholy rites of idolatry.’ And he [Bořivoj] said: ‘Why would I brave the danger [of renouncing pagan rites], or what good will the rite of Christianity confer on me?’ Bishop Methodius answered: ‘If you destroy the idols and the demons that dwell in them, you will become the master of your masters, and all your enemies will be subject to your rule, and your descendants will multiply daily like a great river in which the streams of different streams converge.’ To which Bořivoj answered ‘If, this be so, what [then] prevents me from being baptized?’ ‘Nothing at all’ said the bishop. ‘Be ready only to believe with all your heart in God the Almighty Father and His only begotten, our Lord Jesus Christ and [too] in the Holy Spirit, the enlightener of all the faithful, and not as exchange for [earthly] things but rather to achieve the salvation of your soul, to acquire the glorious palm of eternity and to perceive the company of the saints in an ineffable joy.'”

“Populum cunctum Boemorum in furorem principis accendit, eo quod paternos mores relinqueret et novam atque inauditam sanctitatis legem Christianorum arriperet. Surgunt adversus eum uno animo eademque sentencia suisque eum a finibus perturbare conantur, seu eciam vitam auferre moliuntur. Quo agnito princeps sese ab eis removit rursusque regem zuentepulc seu pontificem Metudium Moravie repetivit.”

“The Czechs believed that he [Bořivoj I of Bohemia] abandoned the old customs of [their] fathers and accepted the unknown customs of Christainity so they rioted against him, […] and hounded him abroad and even intended to kill him; and thus, [when] the prince learned [about it], he left them and returned to the king Świętopełk, or Bishop Methodius in Moravia.”

From chapter 5

Chapter 6

“Quia vero radicitus necdum avulsi fuerant paganorum supersticiosi ritus, dum plurimi ad immolandum demoniis nefanda properarent sacrificia, cibisque ex ipsis potibusque simul inquinarentur, verum in cunctis se subtraxit, occasione facta qualibet. Carceres destruxit, patibula suppliciaque, que usque adhuc inerant ad excruciandos homines, funditus sua pietate evulsit fanaque profanorum terre coequavit.”

“But because the superstitious rites of the pagans had not yet been rooted out, while many hurried to perform evil sacrifices to demons, and their food and drink were polluted at the same time, he [Saint Wenceslaus] himself was never defiled by following these, but he withdrew himself from all, on every occasion. He destroyed the prisons, the gallows, [ended?] the executions, which up to this time had been used to torture men, completely uprooted by his piety, and razed the profane to the ground.”

On Homiliarium quod dicitur de Opatoviz (Part II)

PublishedMarch 24, 2021 Post authortorino

We return to the Homiliarium quod dicitur de Opatoviz with the benefit of the Juan Antonio Álvarez-Pedrosa, Julia Mendoza Tuñón and Sandra Romano Martín translation (again, mostly kept as is except where something would read better or where they chose not to translate a few lines otherwise found in Meyer).

For the first part see here.

I, 84 Deum solum colendum (fol. 136r–137r)

Of One God That Should be Worshipped

Each man will on judgment day have to account for his deeds and will be judged for his actions for which he deserved a reward. Therefore, the lies that the devil teaches people – to their own damnation –

“Given that each person will have to answer for their own deeds on judgment day and shall be repaid for their deeds and receive an appropriate reward, that is, everlasting torment for the wicked, bliss and everlasting glory for the righteous, it is essential to reject the falsehood taught by the devil with his veneration of idols for the purpose of misleading men, and believe in the one true God and confess His holy name forever. Any other thing which men worship instead of God, with the aid of the seduction of the devil, they do so for their own perdition, for they do not realize nor reconsider that those same gods which they worship are incapable of providing them with anything good or of use and can neither give nor take away even a piece of straw.”

Quoniam de suis actibus puisque in die iudicii redditurus est racionem et accepturus est pro operibus suis, quale hic premium promeretur, sive pro mails supplicium infinitum, sive pro bonis beatitudinem et gloriam sempiternam, ideoque falsitatem, quam diabolus ad perdendos semet ipsos homines in idolorum cultibus docet, respuere omnino necesse est et unum verum deum credere et confiteri nomen eius sanctum in secula. […] Alia vero quecunque pro deo homines colunt fallaente et seducente diabolo, ad suam quique perniciem faciunt, quia non perpendunt nec recogitant, quod ipsi dii, quos colunt, nihil eis boni nihilque utilitatis adhibere valent, nec unam parvissimam stipulam cuiiquam dare vel adimere possunt.

I, 85 Item unde supra deum colendum (fol. 138r–138v)

Some More on the One God To Be Worshipped

“Therefore, let not our faith be in this, let us not worship nor believe in any other creature in place of God. Let not our faith be in any phantasmagoria; for any truth is better than all of the things that can derive from human opinion. Not even the human soul, which is the soul of truth, should we worship when it conjures false things. Neither should we worship angels nor men nor any creature as if it were God. Let not the product of human works form part of our religion, for though the makers of such things excel, we should not worship them in place of God. Neither should we on any account perform sacrifices to any animal, nor to the trees, nor to the springs, for such things provoke the wrath of God. Thus, let us take care that the worship of the dead does not enter our religion; for if they led just lives, they do not seek such honors but rather wish us to worship Him whom they themselves worshipped and by whose grace they did all the good things they did and wish us to participate in their virtue. Therefore, let them be honored by imitation and not worshipped as a religious duty. The cult of demons does not form part of our religion, for all superstition is the damnation of men and a dangerous straying from the path, for their [the demons’] purpose is to lead them to everlasting torment. We venerate the true God, in which sole God we believe, whom we serve and from whom we will learn the eternal reward.”

Ideoque non sit fides nostra in eo, ut aliquam creaturam pro deo colamus aut credamus; non sit fides nostra in aliquo fantasmate, melius est enim qualecunque verum, quam omne quicquid pro arbitrio surgi potest. Et tamen ipsam animam hominis, que vere anima est, cum falsa imaginatur, colere non debemus. Et ideo non angelos, non homines, nullam utique creaturam colere vel pro deo credere debemus. Et ideo non sit nobis religio humanorum operum cultus; meliores enim sunt artifices, qui talia faciant, quamvis nec eos pro deo colere debemus, ac nequaquam bestiam aliquam, non ad arbores, non ad fontes sacrificia ullo modo facere, quia talibus causis ad iracundiam deus provocetur. Quamobrem caveamus, ut non sit nobis religio cultus hominum mortuorum; quia si pie vixerunt, non tamen tales querant honores, sed illum a nobis coli volunt, quem ipsi colebant et cuius gracia operati sunt, quecunque bona fecerunt, nosque eorum meritis desiderant esse consortes, honorandi ergo sunt propter imitacionem, non adorandi propter religionem. Non sit nobis religio cultus demonum, quia omnis supersticio, cum sit magna poena hominum et periculosissima turpitudo, tamen finis illorum ad eternum tendit supplicium. Nos vero deum verum colamus, cumque deum solum credamus, eique serviamus, qui ab eo eterna premia percipiemus.

I, 104 Ammonicio sive predicacio sancti Bonifacii episcopi de abrenunciacione baptismatis (fol. 171r–171v)

Admonition or the Sermon of Bishop Saint Boniface About the Acceptance of Baptism

“Listen brothers and think through carefully what it is that you accept through [your] baptism. You renounce the devil and all his works and all his depravities. What then are the works of the devil? The following: pride, idolatry, envy, hatred, defamation, lies, perjury, fornication, adultery, any kind of promiscuity, murder, robbery, false testimony, rapine, avarice, gluttony, drunkenness, blasphemy, disputes, anger, poisoning, enchantments, the consulting of oracles, belief in witches and werewolves, the performing of abortions, being disobedient to your lords, the use of amulets.”

Audite, fratres, et adtencius cogitetis, quid in baptismo renunciastis. Abrenunciastis diabolum et omnibus operibus eius et omnibus pompis eius. Quid sunt ergo opera diaboli? Hec sunt superbia, idolatria, invidia, odium, detraccio, mendacium, periurium, fornicacio, adulterium, omnis pollucio, homicidium, furta, falsum testimonium, rapina, avaricia, gula, ebrietas, turpiloquium, contenciones, ira, veneficia, incantaciones et sortilegos exquirere, strigas et fictos lupos credere, abortum facere, dominis inobedientes esse, filacteria habere.

I, 122 Sermo de christianitate vel de operibus bonis (fol. 208v–209r)

A Sermon on Christianity and Good Deeds

“Let nobody worship idols nor drink or eat that which is sacrificed to idols. persuaded to do so by their gluttony. Whosoever commits this sin and receives not a just penance, shall be forever damned. He who has been baptized must avoid profane things; nor resort to nor hurry to consult any wizard, (herbalist) or seer or sorcerer on any matter, borne by a sacrilegious pleasure. Let nobody hang an amulet or magic binding, for should any person commit this sin and not receive his penance, he shall lose the grace of the sacrament of baptism.”

Nullus idola adoret, vel que idolis immolantur, gula suadente bibat aut manducet. Qui hoc malum fecerit, nisi digna penitencia subvenerit, peribit in eternum. Qui baptizatus est, debet profana vitare, nullos carios, (herbarios vel imprecarios) aut divinos aut precantatores sacrilega voluptate de qualibet infirmitate adhibeat aut interrogare presumat. Nullus filacteria aut ligaturas sibi aliquas adpendat, quia quicumque fecerit hoc malum, si non penitencia subvenerit, perdet baptismi sacramentum.

[…]

“Therefore, whosoever by means of wizards and seers or sorcerers and devilish amulets kills his soul, through the prayer of the priests or the alms in the churches can heal his soul and his flesh: because the illness of the body is related to that of the heart, for God punishes in this world those whom he loves.”

Quare ergo per carios (per erbarios) et divinos (et per imprecarios), per cantores (per incantatores) et filacteria diabolica occidit animam suam, qui per oracionem sacerdotum vel elemosinam aecclesiarum potest sanare animam et carnem suam.

I, 131 Sermo ad populum (fol. 225r–225v)

A Sermon For the People

“The priests warn the people in every way possible that in the event of animals dying of plague, of an illness or of any other misfortune, not to seek the aid of wicked men or women or of seers, witches, sorcerers, false scriptures, trees, springs or of any other thing but of God, of his saints and of the Holy Mother Church and, in the event of illness, that of Christian doctors, without using spells; whosoever does otherwise, let him perform a pure penance and confession and not do the same thing again; be vigilant in order to eradicate this mistaken custom of laypeople when they go to a feast, and say to the priests or the clergy: allow me to eat meat today and sing a mass for me or many psalms and they wish not to perform the penance ordered. Let the priests for this reason not sing masses for them but teach them to live in a sober and pious manner and to constantly think how to reduce their sins.”

Presbiteri per omnia populumh ammoneant non pro mortalitate animalium, non pro pestilencia, non pro infirmitate aliqua neque pro variis aliis evenientibus ad malos viros aut feminas aut ad auguratrices aut ad maleficas aut incantatores aut falsas scripturas aut ad arbores vel ad fontes aut alicubi nisi ad deum et sanctos eius et ad sanctam matrem ecclesiam dei auxilia querere, nisi ad medicos fideles adiutoria pro infirmitatibus variis sine incantacione; et quisquis hoc fecisset, puram inde agat penitenciam et confessionem. Et de cetero, ne amplius faciet, caveat, ut prava consuetudo auferatur, quod laici faciunt, cum ad convivium veniunt, clamant ad presbiteros seu ad clericos: Iube me hodie carnem manducare et canta mihi unam missam vel psalmos tantos et nolunt datam penitenciam observare. Presbiteri illis eo modo mossas non cantent, sed doceant eos sobrie, pie vivere et pro peccatis suis minuendis iugiter cogitare.

I, 135, 3 De muliere, que cum duobus fratribus fornicata est (fol. 232r–233v)

About a Woman Who Committed Adultery With Two Brothers

“Should a nun fornicate with another nun by means of witchcraft, she shall do penance for six years. Should a woman fornicate with another woman, she shall do penance for three years. Let her do the same penance if she mixes a man’s semen with her food in order to receive his love.”

Si sanctimonialis cum alia sanctimoniali per aliquod machinamentum fornicate fuerint sex annos peniteant. Mulier si cum muliere fornicata fuerit annos tres peniteant.

I, 135, 4 De eadem re (fol. 233v)

On the Same Matter

“Should anyone, whether to fulfill a lewd desire or out of hatred of the fact that he shall have offspring, give a man or a woman a filter to dirnk so that he or she may not beget or conceive, let that person be adjudged a murderer.”

Si aliquis causa explende libidinis vel odii meditatione, ut ex eo soboles nascantur hominum vel ad potandum dederit, ut non posses generare aut concipere, ut homicida teneatur.

I, 135, 5 De viciis gule et ebrietatis (fol. 237v)

The Vices of Gluttony and Drunkenness

“The woman who takes the blood of her husband as remedy, let her do penance for forty days. If she takes her husband’s semen, let her do three years of penance.”

Uxor, que sanguinem viri pro remedio gustaverit, quadraginta dies peniteat. Sic et illa, que semen viri sui accipiat, tres annos peniteat.

I, 135, 7 De operibus die dominico (fol. 242v)

Regarding the Works on God’s Day

“And nothing should be read or sung in church except that is dedicated to the authority of God or of the church fathers, and let not there be worship of false angels but only those taught in the writings of the prophets and the Gospels, that is Michael, Gabriel, Raphael…”

Ut aliud in ecclesia non legatur aut cantetur nisi ea, que auctoritatis divine sunt et patrum orthodoxorum sanxit auctoritas, nec falsa angelorum nomina colant, sed ea tantum, que prophetica et evangelica docet scriptura, id est Michael, Gabriel, Raphael […].

Magdeburg Annals

PublishedMarch 23, 2021 Post authortorino

The German Annals of Magdeburg contain several mentions of paganism in the Suavic lands. The following comes from Meyer. The English is in substantial part from the Juan Antonio Álvarez-Pedrosa compilation (translators of the Latin texts include Julia Mendoza Tuñón and Sandra Romano Martín as well) with some exceptions and expanded by the addition of certain parts quoted by Meyer that Álvarez-Pedrosa’s book does not include. As usual, I also changed some of their English to better reflect (at least in my view) the text.

Entry under the year 938

“We do not consider it idle to dedicate a few words to the tradition of the ancients regarding the first founding of such a famous city, and where it go its name of Parthenopolis or Magdeburg. For that extremely powerful Caesar, called Julius as he was of the old line of Julus, son of Aeneas, once he had reached the category of dictator of Rome in the company of Crassus and Pompey, as he received all of Gaul as the third part of the Roman Empire, to subjugate through arms, when he arrived to the land of that people who had been entrusted to him, whether to rest more securely with his army, or whether to more easily dominate the tribes of the area, he founded several cities in suitable places for them, some of which he ordered tbe provided with wooden and earth walls, and most with a stone wall, so that, once the work was done, it would serve a multitude of people arriving en masse. Among these cities, and not the smallest, he founded this one in honor of Diana, as the pagans, in their absurd error, believed that she was the goddess of virginity; she was called parthena, from the word parthenu, which is how you say ‘virgin’ in Greek; and thus, from parthena, that is, Diana, he called the city Parthenopolis, that is, the city of the parthena. The Barbarian name is also recorded, because Magadeburg is how to say city of the virgin. Caesar himself also built within the city, according to the story, on the bank of the Elbe River, a temple, and inside an idol of Diana herself, where, having anointed many maidens to the practice of this religion, he arranged the sacred ceremonies for the goddess that posterity celebrated… Charlemagne… destroyed the altars of this idol and ordered that a chapel to protomartyr Saint Stephen be consecrated there.”*

[*note: The town of Magdeburg was also called Děvín in Czech (and Dziewin in Polish). This is generally assumed to be a late translation from 1700 of the German etymology of the city’s name, that is a city of women – from “Magd,” a young woman. Hence also the annalist’s reference to Parthenopolis – a city of maidens same etymology as that of the Parthenon – Παρθενώνας, Parthenónas – referring to “unmarried women’s apartments” being, most likely, a reference to Athena. A connection with the Parthians – their country being Parθava – is unlikely though given where the Greeks located the Amazons, possible. Other “Greek” names appear in Central Europe. For example, Partęczyny (Groß Partenschin). On the other hand, the annalist’s Diana reference brings to mind the Suavic Goddess Devana (also venerated apparently among the Sorbs) and provides an independent argument for an earlier dating of Děvín/Dziewin.]

Entry under the year 1147
(this describes the so-called Wendish Crusade)

“In the same year around the feast of SaintPeter’s, urged on by divine inspiration and Church authorities and reminded [of their duty?] by the many pious, a great host of Christians, taking with them the life-giving sign of the cross, went forth against the heathens who dwell in the north, in order either to bring them into Christianity’s fold or, with God’s help, to destroy them. In this fellowship there went Frederic the Archbishop of Magdeburg, Rudolf [the first] Bishop of Halberstadt, Werner [von Steußlingen Bishop of] Münster, Reinhard [Raynard of Querfurt the Bishop of] Merseburg, Wiggar [Bishop of] Brandenburg, Anselm [Bishop of] Havelberg, Henry [Zdík aka Jindřich Zdík, Bishop of] Moravia [Olomouc] and Wibald [of Stavelot aka Stablo] the abbot of Corvey; margrave Conrad [the Great], margrave Albert [the Bear], count palatine Frederick, count palatine Herman and many companions and sixty thousand armed fighters. In the meantime another group formed with Albert [the second] Archbishop of Bremen, Dietmar [the second] Bishop of Verden [an der Aller], Henry [III, the Lion] duke of Saxony, Conrad duke of Burgundy [?] [and] Hartwig, an esteemed leader with many companions and nobles and other armed men numbering forty thousand fighters. Also the King of Denmark [joined], with the bishops of his land and with the whole strength of his people; he collected a large number of ships and delivered an army consisting of about a hundred thousand soldiers. Also the brother of the duke of Poland came forth with twenty thousand fighting men. And his older brother [duke Bolesuav IV the Curly] also went forth against the barbarian Prussians and stayed there for a long time. The Ruthenians,* who, although they were not all Catholic, at least in name were Christians, by the unfathomable will of God, also joined the campaign against the Prussians with a large number of armed men.** All of them with a large apparatus of war and convoy and admirable devotion entered different places of the pagans’ land and the entire country trembled before them, and, traversing the country for almost three months, they destroyed everything, they set fire to the cities and towns, and they burned the temple along with the idols that were outside the city of Malchon*** together with the city itself.”

[*note: the Ukrainians/Rus]
[**note: This section appears to refer to the separate campaigns of Bolesuav IV the Curly (Kędzierzawy) against the Prussians which lasted from 1147 to 1166]
[***note: Malchow in Mecklenburg-Schwerin]

Entry under the year 1169

“In Syria, the Earth shook the foundations of Antioch and other cities, one of which a watery abyss attempted to swallow. Valdemar, king of the Danes, accompanied by the princes of the Lutici, went forth against the Rani, and burned their gods and, having taken much gold and silver from their famous temple, he imposed upon the Rani a semblance of Christianity, which in a short time, both because of his own greed, as well as the shortage of missionaries and apathy, ended. Daniel, the bishop of Prague died [in 1167 as per Prague Annals]; he was followed by Friedrich [Bedřich] from Magdeburg.”

Sub anno 938

“Sed antequam de hac fundatione plenius dicamus, non ociosum putamus, si de tam famose civitatis prima fundatione, et umde hoc nomen Parthenopolis sive Magadeburg suscepit, penes tradicionem veterum paucis perstringamus. Cesar igitur ille quondam potentissimus, ab Yulo Aeneae filio stirpis dirivatione cognominatus Iulius, dictatoris ordine cum Crasso et Pompeio sublimatus Romae, cum totam Galliam trinae divisionis Romano imperio armis subiugandam suscepisset, in has susceptae gentis partes veniens, tum ut eo tucius cum exercitu pausaret, tum ut circumpositas nationes facilius coerceret, plures competentibus in locis civitates condidit, quarum momnullas terrae lignique materia circumvallatas plerasque etiam murorum ambitu cinctas munire studuit, quantum opere festimato valuit inhianter accedens multitudo. lnter quas et hanc non infimam ad honorem Dianae condidit, quae quia apud gentiles dea virginitatis stulto errore credebatur, a parthenu , quod Grece virgo dicitur, ipsa parthena quoque vocabatur, sicque a parthena, id est Diana, Parthenopolim , id est parthenae urbem, appellavit. Quod etiam barbarum momen testatur, quia Magadeburg quasi virginis urbs dicitur. Fecit quoque idem Cesar intra urbem, ut fertur, iuxta ripam Albiae fluminis templum, immo ydolium eiusdem Dianae. ubi ad supplementum religionis pluribus virginibus dicatis, sacra deae statuit quae posteritas celebravit. Decursis post haec pluribus annis cum summae virtutis Karolus magnus sceptra regni gerens, ut suo in loco plenius digessimus, Saxoniam continuis bellorum procellis subactam ad fidem Christi convertisset, huius ydolii aras destruxit, et oratorium prothomartyris Stephani ibi dedicari fecit, et diocesi Halberstadensi ipsam civitatem subiecit.”

Sub anno 1147

“Eodem anno circa festum sancti Petri, divina inspiratione et apostolice auctoritatis exortatione et multorum religiosorum ammonitione, magna christiane militiae multitudo contra paganos versus aquilonem habitantes assumpto signo vivifice crucis exiverat, ut eos aut christiane religioni subderet, aut Deo auxiliante omnino deleret. Ubi in una societate convenerant Fridericus archiepiscopus Magadaburgensis, Rotholfus Halverstadensis episcopus, Wernherus Monasteriensis, Reinhaldus Mersburgensis, Wickerus Brandeburgensis, Anshelmus Havelbergensis, Heinricus Moraviensis episcopi et Wibolt Corbegensis abbas, Conradus marchio, Adalbertus marchio, Fridericus palatinus comes, Hermannus palatinus comes cum multis comitibus et armatis bellatoribus sexaginta milibus. Interim in alia societate se in unum collegerant Albero Bremensis archiepiscopus, Thietmarus Fardensis episcopus, Heinricus dux Saxonie, Conradus dux Burgundie, Hartwigus princeps prenobilis cum multis comitibus et nobilibus et ceteris armatis numero quadraginta milibus pugnatorum. Rex eciam Dacie cum episcopis terre illius et cum universo robore gentis sue, maxima multitudine classium collecta, circiter centum milibus exercitum paraverat. Item frater ducis Poloniae cum viginti milibus armatorum exiverat. Cuius etiam frater maior cum infinito exercitu adversus Pruscos crudelissimos barbaros venit, et diutius ibi moratus est. Contra quos etiam Rutheni, licet minus catholici tamen christiani nominis karacterem habentes, inestimabili Dei nutu cum maximis armatorum copiis exiverunt. Hi equidem omnes cum maximo apparatu et commeatu et mirabili devotione in diversis partibus terram paganorum ingressi sunt, et tota terra a facie eorum contremuit, et fere per tres menses peragrando omnia vastaverunt, civitates et oppida igni succenderunt, fanum eciam cum idolis quod erat ante civitatem Malchon, cum ipsa civitate.”

Sub anno 1169

“lm Syria Antiochia et aliae civitates terre motu a fundamentis concussae sunt, quarum una terre hiatu absorpta stagnantis abyssi faciem pretendit. Waldomarus rex Danorum, adiumctis sibi Liuticiorum principibus ad Rugianos profectus, deos eorum succidit, et multo auro et argemto de precipuo fano ipsorum ablato, umbram eis christianitatis impressit, que im brevi tam ipsius avaricia quam doctorum penuria et desidia abolita est. Daniel Pragensis Boemie episcopus obiit, cui subrogatur Fridericus, assumptus de choro Magdeburgensi.”

On Homiliarium quod dicitur de Opatoviz (Part I)

PublishedDecember 29, 2019 Post authortorino

The famous Homiliarium quod dicitur de Opatoviz serves as a fascinating listing of Czech, Moravian & Slovak pagan practices and superstitions and found its way into Karl Meyer’s list of Latin & Greek sources on Suavic paganism. The translation (in this case Czech) of this document was most recently published by Jiří Dynda. The Homiliarium is a long document so here is just the initial part.

I, 5 Alia [In natali] (fol. 6r–6v)

Other Matters [On the birth of the Lord]

“All the generations of man have been tarnished by him [that is the first man Adam] with countless sins and especially the worship of idols. For they had forgotten their Lord Creator. Some worshipped the Sun, the Moon and the stars, and others rivers and fire, yet others mountains and rivers, even as so many pagans do till this day. And many still in this land of ours worship demons and they are only called Christians [in name] and are worse than pagans. But because God wished to end and destroy all these errors and delusions in this land, he established law, sent prophets to turn the people away from these sins, created wonders and signs in the heavens and on Earth and he punished them [the people] with countless scourges, hunger and pestilence.”

Omne statim genus humanum ab illo [primo hominum Adam] innumerabilibus iniquitatibus inquinatum est et maxime in idolorum cultura, quia obliviscentes domini sui creatoris, alii solem et lunam et sidera colebant, alii flumina et ignes alii montes et arbores, sicut et adhuc pagani multi faciunt et plurimi et iam in hac terra nostra adorant demonia et tantummodo christianum nomen habentes, peiores sunt quam pagani. Volens autem deus hoc peccatum et hos omnes errores terminare ac delere de terra, primo costituti hominibus legem, prophetas misit, qui eos averterent ab iniquitatibus suis, fecit signa et miracula de celo et terra et innumerabilibus flagellis eos castigavit, fame et pestilencia.

I, 30 Sancti Wencezlai (fol. 41v-42r)

On the Day of Saint Wenzeslaus

“We admonish all Christians… to keep their priests in reverence, to faithfully serve their princes and lords, and not to place trust in [drawing] lots and [drawing] characters, but to put all their hope in the Lord.”

Omnes simul christianos ammoneamus, ut […] sacerdotibus suis honorem impendant, suis principibus et suis dominis fideliter serviant, sortes et caracteres pro nichilo ducant, sed omnem spem suam in domino ponant.

I, 31 De sacerdotibus (fol. 45r)

On the Priests

“Forbid the signing and female dancing in the vicinity of the church. Do not permit the devil’s songs that the folk used to sing in the hours of the night over the dead and the laughter that such folk [utter] in challenge to the Almighty God.”

Cantus et mulierum choros in atrio ecclesie prohibete. Carmina diabolica, que super mortuos nocturnis horis vulgus facere solet, et cahinnos, quos exercet in contestacione dei omnipotentis, vetate.

I, 52 [Religio Christiana] (fol. 83v–84r)

[On the Christian Religion]

“And as each of you knows, everyone should celebrate the year’s holy days with due reverence for the glory of God and his Saints and should go to church more often. And when he goes there [to the church], he should humbly pray to God and [should] not make jokes and empty [gesture] chants. Let no one dare to cover up the incantations, witchcraft and all these strange things and those who you discover doing such things, you should report either to us or to your priest. Let these people be set right for the law says of them: ‘you will not leave the witches alive for they not only hurt themselves but also many others. If it becomes known to you that unclean marriages had taken place [where you live], do not let these be covered up but tell of them so that we can correct those [and so that] others do not fall into them. And those women who collect poisons or kill their unborn children or of whom it is said that they can cause hail, expose them by all means, bring them into the open and let them do penance. Whatever the people who had been lured and deceived by the devil worship as God, they do this towards their own destruction for they do not understand that what they do is neither good nor useful nor beneficial for them nor can it help them. Therefore, let them be punished by torments not only those whom the devil teaches with all their companions but all who are capable of of evil and little faith and who deceive through evil deeds.”

Dies quoque festos in anno propter reverenciam dei et sanctorum eius noverit se unus quisque cum honore debito celebrare debere et ad ecclesias frequencius venire et cum ibi veniet, oret deum suppliciter et ioca et cantaciones inanes ibi nullo modo quis faciat, incantaciones et maleficia omnes omni novitate et eos, quos talia nostis colere, nullus ex vobis celare audeat, sed aut nobis eos dicat, aut presbitero suo, ut ad emendacionem provocentur, quia lex dicit de eis: Maleficos non paciaris vivere, qui non solum sibi, sed et multis aliis nocent. Incestas nupcias, ubicunque scitis inter vos fieri, nolite illas celare, sed dicite eas, ut tales corrigantur, ne multis sint in ruinam delicti. Illas vero feminas, que venenum congerunt sive partus suos necant, vel que dicuntur grandinem excitare posse, modis omnibus manifestate, ut publice arguantur, et aliquando possint pervenire ad satisfactionem. Quemcunque vero pro deo homines colunt falente et seducente diabolo, ad suam quippe perniciem faciunt, quia non perpendunt, quod ipsi, quos colunt, nihil eis boni neque utilitatis prestare valent nec tollere. Ideo eos diabolus credere docet, ne solus cum suis sociis puniatur in supplicio, sed omnes, quos valet malis artibus, incredulitate et in malo opere studet decipere.

I, 79 Omelia de diversis tribulationibus (fol. 129v)

A Sermon About Various Tribulations

“It is especially through the lack of faith, the source of all evil, that the devil tries to tempt us towards [our] fall, so much so that many Christians, we are not happy to admit this, [he] persuades [to act] as soothsayers and enchanters and to deny the Christian faith. And because he knows that all Christians are born again through baptism into an eternal life, he convinces some bad women, but also men, to refuse baptism so that they should not receive the life and glory which he himself is denied so that they, like him are sent towards eternal death and eternal suffering.”

Nos maxime in infidelitate, unde omne malum in nos diabolus potissimum conatur iniere, in tantum, ut multos etiam christianos, auguria et incantationes, multa etiam, quod coacte [invite] dicimus, fidem christianam negare persuadet. Et unde omnis scit cristianos ad vitam renasci perpetuam per baptismum, quasdam feminas iniquas seu etiam viros denegate suadet, non ut vitam aut gloriam, unde ipse exors est, tribuet, sed ut ad eternam mortem ad eternaque supplicia in talibus sibi consentientes pertrahat.

[…]

(fol. 129r–130v)

“Indeed, it is necessary to maintain the true faith against faithlessness not only with words but also with demonstrate the faith through deeds. Threrefore, [people who engage in] witchcraft of all sorts, chants, sacrilege and refusal of the faith and baptism may – by the grace of the Almighty God and the prayers of the saintly and righteous people – earn forgiveness, mercy and proper remediation through unwavering repentance, through constant confession to God and priests and through good works.”

Nam contra infidelitatem tenere necesse est veram fidem, non solum verbis, sed etiam factis signa fidei demonstrare. Maleficie autem genera omnia et incantaciones et sacrilegia vel denegatio fidei atque baptismi cum misericordia dei omnipotentis et sanctorum atque iustorum hominum oracione cum poenitencia perseverante et confessione incessante deo et sacerdotibus et indulgenciam ac veniam cum instancia bonorum operum et emendacionem condignam possunt promereri.

For the continuation see here.

Jan of Holešov on Christmas Customs

PublishedMay 9, 2018 Post authortorino

Hermann Karl Usener in his Religionsgeschichtliche Untersuchungen (volume 2) published an interesting source for Bohemian Christmas paganism from the Wolffenbuettel library (from Helmstedt and originally from the Benedictine Břevnov monastery) with a commentary. The manuscript itself dates from 1427-1428 though the customs described likely are older, probably from the end of the 14th century. The portion of the manuscript that dealt with Christmas and interested Usener (other parts dealt with, for example, celebrations of Saint John’s Eve or noc świętojańska) was labeled by him as a “Discourse by priest Alsso on the Bohemian Christmas customs” (or “Treatise on Christmas Eve”) – the author probably being either Alsso or Jan of Holešov (Jan z Holešova).

Don’t have time to translate this but nevertheless it seems like something worthwhile to have out there (there is a Czech translation of most of the sermon in the Rozhledy magazine from 1905 as well as some other versions of bits and pieces). An interesting aspect of the below is the statement that Czechs came to Bohemia from Babylon (!) by way of Croatia (note a similar story about a lech that was called Czech thats is found in Dalimil’s chronicle) – presumably because they were seen to have worshipped Bel (probably Belobog) which the writer interpreted as Baal which, of course, is unsurprising, given that Baal and idolatry were frequently juxtaposed by Christians and others witho the worship of the Biblical God.

As for the Croatian-Czech connection Jan of Holešov goes into it himself – something that I will try to put up soon (also from Usener).

Consuetudines Que Fiunt in Vigilia (et) in Nativitatis Christi sunt hee:

Consuetudines in Nativitate Cristi plures sunt. Prima hec est multum honesta, quia fideles cristiani in vigilia Nativitatis Domini nostri ieiunant usque ad stellam, id est usque ad vesperam diei, in qua iam stella apparet ad visum vel apparere posset, si dies clara esset.

Et hoc faciunt in signum, sicut sancti magi videntes stellam, de qua ipsis prophetaverat sacerdos Madian et propheta gentilis scilicet Balaam dicens: Orietur stella ex Iacob et exurget homo de Israel et dominabitur omnium gencium, Numerorum 24o. Ex tunc eandem stellam tamdiu expectaverunt, non cassam putantes, sed certi de significacione eius, cum magna gloria et comitatu copiosissimo, cum muneribus, non comedentes nec bibentes nec dormientes, stella ipsos in aere ducente et continue eis diem luce sua faciente preterquam in Ierusalem. Venerunt in Betlehem et invenerunt natum regem Iudeorum, puerum cum Maria matre eius et procidentes ipsum adoraverunt et munera ei obtulerunt, ut 2o dicitur Matthei 2o. Et eciam in Vita trium regum capitulo 2o et 5o et 8o.

Sic ieiunant fideles usque ad stellam, ut mereantur eundem regem per graciam natum in corde nostro, quod est domus panis vivi, digne invenire et eum agnoscere per fidem et sibi offere aurum dileccionis, thus oracionis et murram contricionis et castigacionis per moderacionem
cibi et potus.

Sed heu, in omnibus rebus, que aguntur ad laudem Dei, dyabolus semper vult habere partem suam. Nam ubi ideles Cristi ieiunant | usque ad stellam et per hoc moderate reficientes corpus suum dormiunt paulisper et surgentes ad matutinas vigilant, sicut tres reges, et laudant, ibi servi dyaboli in tam sollemni vigilia ingurgitantur et suffunduntur et aliqui non solum ad stellam vespertinam, sed eciam ad stellam matutinam ad laudem dyaboli vigilant ludentes tasseres, fortunium tasseris tocius sequentis anni probantes. Et cum pulsatur ad matutinas, ibi boni surgunt, sed tunc illi latrunculi primo se deponunt iam debilitati in natura corporis sui et dormiunt usque ad ortum solis, multas missas negligentes in grave preiudicium animarum suarum et in scandalum proximorum. Igitur illi, si verum fortunium invenire vellent, tunc malam consuetudinem ipsorum postponere deberent, quia tres reges non ludo tasserum sed devocione et cordis contricione et desiderio illum quesierunt, qui est fortuna beatitudo et salus omnium et sic ipsum invenerunt, sed isti querunt fortunium et elongabitur ab eis fortunium verum, scilicet honor salus etc. Psalmus: Dilexit malediccionem et veniet ei noluit benediccionem et elongabitur ab eo etc. Consuetudo 2a est, quod vigilia Nativitatis Cristi vocatur largissima toti mundo. Numquam ab inicio mundi, numquam celi in tam magna largitate aperti fuerunt isti mundo sicut hoc tempore, velut in matutinis eius canimus dicentes: Hodie per totum mundum melliflui facti sunt celi, quia Deus Pater ex sua immensissima largitate hoc tempore dedit in mundo salutem suum dilectissimum Filium, quo nichil dulcius et preciosius. Hoc Amos ultimo capitulo prophetaverat dicens: In die illa stillabunt montes dulcedinem, id est persone Trinitatis stillabunt deitatem in personam Filii.

Pro hac largitate Ysaie capitulo 45o | deprecatus est dicens: Scilicet Pater et Fili et Spiritus sancte, rorate celi desuper, id est unum ex vobis, qui mittendus est, et nubes pluant iustum, id est angeli nunccient per Gabrielem iustum Cristum et terra, id est Virgo Maria, aperiatur per consensum ad suscipiendum eum et germinet salvatorem tocius mundi. In hac largitate Deus Pater non solum dedit Filium suum mundo, sed eciam omnia cum eo, ut sanctus Paulus dicit ad Romanos VIIIo: Proprio Filio suo non pepercit Deus, sed pro nobis omnibus tradidit illum, quomodo eciam non omnia cum illo nobis donavit. Unde Iohannis IIIo: Sic Deus dilexit mundum, ut Filium suum unigenitum daret, ut omnes, qui credunt in eum, non pereant, sed habeant vitam eternam. Nam ab eterno natus a Patre temporali nativitate datus est mundo, ideo in missa canitur: Puer natus est nobis et Filius datus est nobis. Ecce quanta largitas facta est mundo in isto festo. Merito ergo vigilia eius vocatur hoc nomine largum sero.

Unde et fideles cristiani fiunt largi illo sero magis quam alio tempore in reverenciam ac memoriam illius celestis largitatis, quia non est ita pauper familias, qui hoc sero non faciat largam consolacionem sue familie. Si non potest plus, saltem lumen magis facit in sua stuba et hoc in memoriam, quod pater familias tocius orbis, scilicet Deus, ex magna sua largitate hoc sacro tempore fecit magis lumen familie sue, id est populo huius mundi sedenti in tenebris errorum. Igitur Ysaias capitulo 9o dixit: Populus, qui ambulabat in tenebris, vidit lucem magnam. Et in triduo mortis alteri familie sue, scilicet animabus in lymbo patrum existentibus, illud lumen ostendit illustrando tenebras eorum, ut eadem autoritate Ysaias | dixerat: Habitantibus in regione umbre mortis lux orta est eis.

Antiqui honesti homines hac vigilia large aperiant domos suas usque ad summum, ut quilibet indigens libere intraret et refeccionem acciperet, quia Dominus Deus aperuit ad plenum domum gracie et misericordie sue, ut omnes indigentes peccatores possint intrare ad ipsum per contricionem, confessionem et sacre eukaristie sumpcionem, ad que nos Dominus invitat Matthei 22o: Ecce prandium meum paravi, venite ad nupcias. Ymmo antiqui non solum ad homines, sed eciam ad iumenta in hac vigilia habuerunt largitatem, quia hoc sero magis de
pabulo apponebant quam alio tempore, sicut forte et nunc hoc aliqui faciunt racione, quia recordantur, quod Deus Pater celestis posuit ante bovem et asinum in presepio largum et plenum pabulum tocius mundi, quo omnia nutriuntur, scilicet suum dilectissimum Filium in humanitate. Quod Abacuk propheta in medio duum animalium consideravit et expavit, ut habetur capitulo 3o.

Ytem antiqui consueverunt in hac vigilia peras suas apertas habere, ut ubicumque diverterentur, nummus esset paracior et manus ad dandum pauperi. Insuper infra prandium ponebant pecuniam super mensam non ad superbiam, sed cum pauper veniret, facile haberent dare. Item exponebant super mensam clenodia, non ad fastum sed ad illum intellectum, ut ipsam intuentes recordarentur illa largitate, qua Deus Pater exposuit amicissimum et preciosissimum clenodium, scilicet Filium suum, ut 120 homines illum contemplarentur et in ipso delectarentur, prout dicitur Baruch IIIo: Post hec in terris visus est et cum hominibus conversatus est.

Sed heu, dyabolus immutat illam consuetudinem, quia quidam exponunt cle|nodia, ut eorum ostendatur potencia. Tenent manum in pera, non ut nummum pauperi excipiant, sed ut in pecuniis misceant, quatenus eis per totum annum sequentem pecunie augeantur. Ponunt pecuniam ad mensam non propter hoc, ut pauperibus distribuant, sed ut pecuniale fortunium habeant. Aperuit bursas suas hac die non pauperibus, sed ut fortuna intret bursas eorum. Igitur de talibus potest dici illud ad Romanos primo: Mutaverunt gloriam incorruptibilis Dei in mendacium, servientes pocius demoni quam Deo, propter quod tradidit illos Deus in reprobum sensum, ut bene apparet, quia transeunt secundum desideria adinvencionum ipsorum, sed ultimate si non penituerint, omne infortunium et mors depascet eos.

Consuetudo tercia est, quod in vigilia Nativitatis Domini homines mittunt sibi mutuo largum sero in memoriam dileccionis, qua Pater celestis misit magnum et utile largum sero omnibus hominibus huius seculi. Ita magnum misit, quo iam non habuit maius in toto celo, scilicet unigenitum et dilectum Filium suum, de quo Psalmus: Quis Deus magnus sicut Deus noster? quasi dicat: nullus. Et ita utile largum sero misit, sicud hoc tempore, quod utilitate eius multum consolati et letificati sunt homines in hoc seculo, unde Luce 2o angelus ad pastores dixit: Ewangelizo vobis gaudium magnum, quod erit omni populo, quia nobis natus est hodie salvator mundi.

Sed diceres, per quos nuncios missum est hoc benedictum largum sero hominibus? Dico, quod per excellentes nuncios, ut sue excellencie congruebat, scilicet per Gabrielem archangelum et gloriosam Virginem Mariam. Hii nimirum nunccii in hac legacione bene consocii fuerunt, quia secundum Hieronymum in Sermone de assumpcione eiusdem Virginis dicit, quod semper est angelis | congnata virginitas. Nam Deus Pater primo hoc largum sero per Gabrielem archangelum misit digne domicelle Marie in die annuncciacionis, quando angelus dixit: Ave gracia plena, illud porrigens sibi dixit: Dominus tecum, quod ipsa per consensum suscepit et concepit tunc, quando ad angelum dixit: Fiat mihi secundum verbum tuum, ut legitur Luce primo. Beata autem Virgo Maria servavit illud largum sero in suo castissimo utero per plenos IX menses, ut dicit sanctus Augustinus 4o libro De sancta trinitate. Et tunc, sicut in hoc festo, Maria hoc largum sero hominibus huius mundi presentavit, cum ipsum feliciter cum gaudio genuit, ut habetur Luc 2o.

De hac missione huius laudabilis largi sero Paulus ad Galatas IIIIo dicit: At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere sub lege, ut eos, qui sub lege erant, redimeret, ut adopcionem filiorum Dei reciperemus. Exponamus nobis hanc autoritatem secundum Glozam ordinariam et Haymonem. Plenitudo temporis fuit prefinitum tempus post multa tempora peracta, quod Pater sua voluntate prefinierat, in quo mitteret Filium suum, ut illud Luc 2o: Impleti sunt dies Marie, scilicet prefiniti, ut pareret. Et peperit Filium suum etc. Factum ex muliere, id est ex muliebri sexu secundum nasci proprie est naturaliter ex semine viri seu virtute seminis virilis generari, sicut nos in concepcione nostra generamur. Sed Cristus non ex semine viri, sed opere Spiritus sancti conceptus est. Nam secundum Damascenum 3o libro sentenciarum suarum capitulo 2o et secundum communiorem posicionem Spiritus sanctus corpus Cristi fecit ex castis et purissimis sanguinibus mulieris Virginis, scilicet Marie. Ergo hic | proprie loquendo non debet dici natum ex muliere sed factum. Et ad Romanos primo non debet dici natus sed factus. Super quo Glosa dicit: Possunt homines generare filios, sed non possunt facere eos. Per quod obstruitur laicorum imprudencia, qui dicunt: „Pater meus fecit me.“ etc. Hoc preciosum largum sero misit Pater ad incarnandum, ut frater noster esset et ut nos sibi per eum in filios adoptaret ad eternas divicias gracie et glorie sue.

Unde ergo homines in memoriam et reverenciam huius celestis missionis hoc sero mittunt sibi largum sero res iocundas et delicatas et precipue odoriferas. Sicut Pater celestis misit nobis largum sero delicatum et iocundum et valde odoriferum, scilicet Filium suum, cuius odor bone fame et laudabilis vite digressus est per universum mundum, ymmo suos suo odore undique redolere facit. Unde apostolus 2a Cor 2o: Cristi odor bonus sumus.

Est autem modus circa hoc hominibus, quod suscipientes sibi missum largum sero regraciantur mittentibus et nuncios afferentes remunerant et mittentibus remittunt aliud largum sero per alios nuncios. Sic et nos non simus ita rusticani, quod idem non faciamus, sed ex toto corde infinitas graciarum acciones Patri celesti agamus pro tanto largo sero. Remuneremus istos gloriosos nuncios, beatam Virginem Mariam et sanctum Gabrielem, nostris dignis laudibus, qui nobis hoc dignissimum largum sero attulerunt, et remittamus Patri celesti bona opera per alios sanctos angelos nostros nuncios, qui continue vota nostra, oblaciones et bonas operaciones ferunt ad conspectum divine maiestatis. Unde angelus ad Thobiam sicut dicitur eiusdem 12 dixit: Quando orabas cum lacrimis et sepeliebas mortuos. ego obtuli oracionem | tuam Domino.

Sed heu, in hac tercia consuetudine dyabolus habet suam porcionem, quia aliqui mittunt hoc die largum sero non in memoriam celestis missionis, sed ut sint per totum annum sequentem fortunati. Nam et fatentur, quod qui isto sero non munerat alios, prius quam annus finietur, miser efficietur. Et e converso illi, quibus hoc sero denegatur, prophetisant, sed non ex Deo dicentes denegantni: „Miser efficieris hoc anno, quia non muneras isto sero.“ Ymmo magis asserunt, quod qui isto sero aliquid coactus dat, erit infortunatus toto anno sequenti et non volunt, quod in hoc festo de debitis moneantur, ne sint infortunati, intelligentes in monicione et in solucione debitorum quandam coaccionem. Sed hoc totum est erroneum. Scilicet si quibusdam taliter, ut credunt, eveniat, hoc fit secundum causam naturalem earundem accionum suarum, sed ex occulta et latenti demonis decepcione, ut eos dividat a fide recta et confirmet in fide mala.

Consuetudo quarta est, quod in vigilia Nativitatis Cristi fideles utuntur magno et longo albo pane in memoriam,

quod natus et datus est nobis in Bethleem, id est in domo panis magnus albus panis celestis, scilicet Dominus Ihesus Cristus sicut ipse de se dicit Iohannis 6: Ego sum panis vivus, qui de celo descendi. Dominus noster Ihesus Cristus est magnus panis, scilicet angelorum, ut dicitur Psalmo 77, et est panis filiorum Dei Matthei 15. Unde voce de excelso ad sanctum Augustinum: Cibus sum grandium cresce et manducabis me, nec tu me in te mutabis sicut cibum carnis tue, sed tu mutaberis in me, quasi diceret: „Augustine, non sum cibus parvulorum sed robustorum, igitur cresce fide et desiderio in magnum et mandu|cabis me, cibum magnum, et in tuam utilitatem magnam, quia tu non me per digescionem naturalem ut carnem comestam mutabis in corpus tuum, sed tu per graciam et devocionem anime tue mutaberis in meam conformitatem.“

Dominus noster est ita magnus panis, quod sufficit ad nutrimentum omnibus, qui sunt in celo et in terra et in purgatorio. Nam sanctos nutrit sua delicata visione, fideles in terra digna sacramentali sumpcione, animas in purgatorio sui sacramenti oblacione. In cuius signum sacerdos hostiam sacram in tres partes frangit super calicem in missa: unam partem offerens ad gloriam sanctorum, aliam ad graciam vivorum, terciam ad suffragium fidelium defunctorum, omnibus in vitam eternam, ut ipsemet panis, Dominus noster Ihesus Cristus, de se Iohannis 6 dicit: Ego sum panis vite, si quis manducaverit ex hoc pane vivet in eternum. Est ita magnus panis iste, quod sufficiet electis suis in eternum ad vitam, de quo Iohannis 6: Operamini cibum, qui permanet in vitam eternam. Est eciam iste panis tante magnitudinis et virtutis, quod originaliter ab ipso procedit omnis panis materialis, sufficientissime nutriens totum mundum corporaliter. In cuius signum in manibus huius spiritualis panis augebatur ille materialis panis in tanta habundancia, quod ex quinque panibus materialibus et duobus piscibus saturata sunt quinque milia hominum et XII cophini de fragmentis, que hiis superaverant, sunt impleti, ut ibidem Iohannis legitur. Est igitur iste panis dominus potens et dominus virtutum, de quo Psalm: Magnus Dominus noster et magna virtus eius etc. Patet, quod Dominus noster Cristus est magnus panis et admirabilis nimis.

Iste panis, noster Dominus Ihesus Cristus, non est, nec umquam fuit niger ex parte peccati, igitur angelus dixit ad Mariam Luce primo: Quod ex te nascetur, vocabitur Filius Dei, quasi diceret: conscipietur et nascetur absque ori|ginali peccato, neque postea aliquo peccato actuali quantumcumque minimo mortali vel veniali aut aliqua fraude est inquinatus, unde 1a Petri 2o: Qui peccatum non fecit, nec inventus est dolus in ore eius. Et hoc non solum discipulus testatur, sed et eciam iudex, qui eum iudicavit, de ipso Iohannis 19 dixit: Ego in eo nullam causam invenio, secundum quod sanctus Paulus prima ad Thymotheum 3o: Oportet autem illum testimonium habere bonum et ab hiis, qui foris sunt. Ymmo non solum actu, sed eciam potencia peccatum potuit eum inquinare, quia non tantum homo erat, sed eciam verus Deus, quem peccatum maculare non potest, ut dicit magister Sentenciarum distinccio 12 capitulo 3 de trinitate: Patet igitur quod Dominus noster non est, nec fuit panis niger nigredine peccati.

Est autem Dominus noster panis albus ex parte gracie divine, qui in quantum est Deus ab eterno essenciale et infinitum ac sufficientissimum principium omnis gracie, sed in quantum homo mox a principio in instanti concepcionis sue fuit gracia habundantissima sanctificatus, non quod prius fuisset peccator et postea a peccato per graciam mundatus, sed quod in eodem temporis instanti factus est homo et sanctus homo, prout hoc determinat sanctus Thomas in 3a parte quescione 34 articulo primo. Ymmo fuit dealbatus universaliter omnibus graciis. Unde Augustinus in quandam epistula: Sicut in capite hominis sunt omnes sensus, ita in capite ecclesie, scilicet Cristo, sunt omnes gracie item per graciam sanctificatus est super omnes nive dealbatus, id est super omnes sanctos, per graciam Dei sanctificatus, quidquid enim gracie potest excogitari in omnibus sanctis, eminencior est in ipso. Nam ceteris sanctis data est gracia in mensura, sed Cristo data est gracia sine mensura, ideo Iohannis primo dicitur: Plenum gracia et veritate. Ecce qualiter Dominus noster est albus panis excellenti albedine gracie.

Sed diceres, ex | quo Dominus noster est magnus panis et albissimus, quis illum panem illum ita magnum et album pistavit? Dico, licet tota sancta Trinitas uno et indiviso opere pistavit, tamen secundum attribucionem specialiter Spiritus sanctus pistor eius fuit pistans eum in clybano castissimi uteri Virginis Marie. Unde angelus modo in pistacionis expressit ad eandem Virginem Luce 20 primo dicens: Spiritus sanctus superveniet in te, id est ad pistandum et operandum ad concepcionem huius benedicti panis, Domini nostri, et virtus altissimi, id est ipse Filius Dei, obumbrabit, id est excellenti et inaccessibili lumine divinitatis sue carne ex te assumpta conteget tibi, id est tue nature, scilicet ut tua humanitas illud facere possit, secundum quod per Ezechielem 32 dixit: Solem nube tegam, id est divinitatem carne cooperiam. Ideoque et quod nascetur ex te sanctum, id est illud sanctum ens, in quo trinitas vel divinitas, anima racionalis et caro humana, vocabitur Filius Dei, non adoptivus sed naturalis, similiter et tuus, quia ex te nascetur. Nam ut dicit sanctus Thomas in 3a parte quescione 33 articulo primo et duobus sequentibus dicit: Spiritus sanctus ex castissimis et purissimis sangwinibus Virginis virtute sua formavit corpus Cristi viri semine et sine peccato originali et illud anima racionali animavit et verbo, id est Filio Dei, univit et hoc non successivo tempore, sicut successive generantur alii sed in uno et eodem instanti facta sunt. Et sic ille dignus panis, Dominus noster Ihesus Cristus, hoc ordine est pistatus, id est conceptus de Spiritu sancto, ut dicitur in symbolo apostolorum.

Hanc sanctissimam pistacionem, id est concepcionem Domini nostri Ihesu Cristi, congrua similitudine exprimit pistacio panis oblatici, qui pistatur ad sacrificium sacratissimi corporis eius in missa. Nam alba farina sine fermento secundum morem ecclesie Romane significat corpus Domini mundum sine libidine | et sine fermento, id est originali peccato, conceptum. Munda aqua infusa farine significat mundam animam eius in predicto corpore creatam. Et ignis, in quo hec pistacio fit, significat divinitatem, cui dictum corpus et anima unita sunt in personam Filii Domini nostri. Et ferrum ignitum, in quo hec pistacio fit, significat Virginem Mariam ardentem in caritate et firmam in fide et humilitati ac in proposito et voto castitatis, divinitate Spiritus sancti ignitam et preventam. Mora oblate in ferro cum pistacione significat moram IX mensium, per quos Dominus fuit fuit in utero Virginis cum corporis augmentacione. Leccio, que fit circa oblatorum pistacionem, significat totam illam locucionem, que fuit inter angelum et Virginem in annunciacione concepcionis Domini, ut dicitur Luce 1o. Candela ardens circa hanc pistacionem significat ipsum angelum lucis annunciantem Domini concepcionem. Oblata nondum consecrata, cadens in terra vel in parte fracta vel habens maculam, non ponitur ad sacrificium corporis Domini, quia ille Dominus noster non de celo sed de terra, non adversitatibus fractus, non maculam infamie contraxit. Ministri ad hanc oblatorum pistacionem lavant manus et confitentur peccata sua confessori, induuntur superpelliciis, quia ibi tenent locum mundissimum Spiritus sancti, qui fuit pistor concepcionis Domini nostri.

Sed diceres iterum: Ex quo iste magnus albus panis, quo isto festo utimur, significat illum gloriosum panem, Dominum nostrum, et cum fermentum significet peccatum, quare ad nostrum materialem panem addimus fermentum, cum ille spiritualis panis, Dominus noster, nullum peccatum habuerit? Ad hoc respondeo, quod hoc facimus propter peccatum suum, quia nullum habuit, | sed propter peccatum nostrum, quia ipse non suum sed peccatum nostrum pertulit in corpore suo innocenti, cum pro nobis in cruce passus est, unde Ysaie 53: Vere languores nostros ipse tulit et dolores nostros ipse portavit. Vulneratus est propter iniquitates nostras, attritus est propter scelera nostra et peccatum multorum ipse tulit. Vel quia fermentum in aliis significacionibus non solum pravam doctrinam signat videlicet Matthei 16: Cavete a fermento phariseorum, sed eciam signat doctrinam bonam ut Matthei 13: Simile est regnum celorum fermento, quod acceptum mulier abscondit, et ideo ad hos panes apponimus, significantes ewangelicam Domini doctrinam, que perimens pravam phariseorum et hereticorum doctrinam cordibus fidelium inducit fervorem et dileccionem Dei et proximi et cognicionem sancte trinitatis, ut dicit Haymo super illo Expurgate vetus fermentum 1a ad Corinthios 5. Vel apponimus fermentum ad panes huius festi, ut sint nobis magis sapidi ad comedendum, per hoc eciam optantes, ut sicut materiale fermentum facit nobis sapidum hunc materialem panem, ita fermentum ewangelice doctrine facit nobis sapidum illum panem spiritualem et celestem Dominum nostrum Ihesum Cristum et bene sapere tam in ipso quam in sacramento altaris, secundum quod de eo dicitur Sapiencie 16: Panem de celo prestitisti eis, Domine, omne delectamentum in se habentem et omnis saporis suavitatem.

Antiqui autem honesti homines de bona fide et sano intellectu ponebant super mensas hoc sero mensalia et hos magnos albos panes materiales et iuxta cultellos et dimittebant per hoc festum, ut familiam, quando vellet, cideret sibi et pauperibus, significantes per hoc et memorantes, quod ille magnus spiritualis panis, Dominus noster, sicut in hoc festo natus est, posuit se ante nos familiam suam in eternum | nutrimentum, ut ipsemet de se dicit Iohannis X: Ego sum ostium per me si quis introierit salvabitur et ingredietur et egredietur et pascua inveniet.

Sed heu, dyabolus in hac quarta consuetudine nimis grossum errorem pro sua parte invenit, nam, ut audivi, in quibusdam partibus cristiani dimittunt panes in mensis et mensalibus per hoc festum cum cultellis, non in laudem et memoriam Cristi infancie, sed ut in noctibus veniant dii et comedant. Et hec est grossa paganorum perfidia, qui habent multos deos et Cristi fideles habent tantum unum Deum. Et hic est grossus intellectus, quod illi dii, qui sunt demonia, comedant carnales cibos, cum sint spiritus. Et tales sunt similes illis, qui ponebant super sepulchra carorum suorum cibos, ut anime de nocte de sepulchris exeuntes et comederent eos. Et similes sunt Babiloniis, qui coram deo suo Bel ponebant cibos suos, ut de nocte comederet, ut habetur Daniel ultimo. Unde de eis bene potest dici illud ad Romanos primo: Evanuerunt in cogitacionibus suis et obscuratum est insipiens cor eorum et credentes se sapientes esse stulti facti sunt.

Consuetudo quarta est, quod in vigilia Nativitatis Cristi Cristi fideles magis utuntur fructibus arborum, quam alio tempore, propter hoc, quia est vigilia illius festi, qui natus est nobis delicatissimus et valde utilis fructus, scilicet Dominus noster Ihesus Cristus. Alii fructus sunt boni et delicati ex nobilitate arboris sue, ut dicitur Matthei 7: Non potest arbor bona fructus malos facere, sed omnis arbor bona fructus bonos facit. Sed hic est e converso, quia arbor, scilicet gloriosa Virgo, est delicata a nobilitate sui fructus, scilicet Ihesu Cristi. | Et quia iste fructus, scilicet Ihesus Cristus, in se bonus est, ideo necesse erat, ut eciam ipsa arbor producens eum, scilicet Virgo beata, bona esset, quia non potest arbor mala fructus bonos facere. Unde Bernardus super Missus omelia 3a ad Virginem Mariam dicit: Non quia tu benedicta, ideo benedictus fructus ventris tui, sed quia ille te prevenit in benediccionibus dulcedinis, ideo tu benedicta. Hec est virga Aaron, que arida a semine virili, Spiritu sancto fecunda, hunc sacratissimum fructum protulit, ut habetur Numeri 17, de qua prophetavit Ysaias capitulo 11o: Egredietur virga de radice Yesse et flos de radice eius ascendet. Sanctus Bernardus ibidem omelia 2a exponens dicit: Virgam, virginem; florem, virginis partum, intellige. Ideo canit ecclesia: Virgo Dei genitrix virga est, Filius eius flos est.

Moyses dixit populo Israelitico Deuteronomii 28: Si precepta Domini tui audieris, benedictus tu et benedictus fructus ventris tui. Benedicta Virgo Maria implevit mandata Domini Dei sui, ideo meruit, quod angelus in annunciacione parte illorum verborum Moysi eam benedixit dicens: Benedicta tu in mulieribus. Et Elyzabeth Luce 1o verba angeli complens dixit: Et benedictus fructus ventris tui, de hoc fructu iuravit Dominus David in Psalmo dicens: De fructu ventris tui ponam super sedem tuam, quod angelus confirmavit Luce primo cum dixit: Et dabit illi Dominus Deus sedem David patris eius et regnabit in domo Iacob, id est super electos etc.

Ecce quam notabilis est fructus Dominus noster Ihesus Cristus de nobili regum prosapia procedens, qui fructus nobis est valde utilis, quia per eundem exsoluti sumus ab illo dampno, quod incurrimus | ex gustu fructus vetiti et hoc factum est, dum ille fructus exaltatus fuit in cruce, unde magister 3o Senteciarum distinccione 18: Cristus in cruce factus est hostia liberacionis nostre. Ecce quantum nobis contulit, unde Augustinus. Ecce per Evam fructum de paradiso traximus et per Mariam fructum in ligno crucis restituimus, iam fructum fructum per lignum solvimus et a captivitate fructu liberati sumus.

Antiqui honesti homines in fide recta ponebant fructus in mensis et mensalibus hoc festo et scindebant eos cultellis pro familia et pauperibus, per hoc memorantes, quod ille gloriosus fructus, Dominus noster Ihesus Cristus, qui angelo annunciante et Spiritu sancto cooperante in ventre Virginis Marie est conceptus, qui se ipso pascit humanum genus ad vitam eternam. Ille sicut hoc festo natus, pannis involutus fuit et in presepio reclinatus, sicut dicitur Luce 2o et in triduo mortis sue cum cultello et gladio passionis sue scissus fuit in duas partes, scilicet in corpus et animam, licet tamen a divinitate eius divisa non fuerunt, et hec scissio provenit familie credencium et pauperibus peccatoribus in in salutem et cibum eternum.

Item antiqui de bono intellectu sicud hac vigilia Domini nostri cingebant arbores fructiferas cum albis straminibus memorantes per hoc, quod Virgo Maria, arbor nobilissima, protulit fructum utilissimum et delicatissimum, et quod albedine castitatis fuit circumdata, que per alba stramina significatur.

Sed proh dolor! Hec laudabilia facta iam ad pravum sensum sunt conversa, quia aliqui mali katholici hoc sero scindunt fructus considerantes in eis | futuros anni eventus bonos vel malos et cingebant arbores straminibus, ut eis in estate sequentis anni multos fructus afferrent. Sed sed cum hec et similia non sint eis certa ex aliquibus certis causis naturalibus, quid aliud faciunt, quam quod in hanc bonam consuetudinem convertunt in partem dyaboli. Sed secundum Psalmum: Beatus est vir, cuius est nomen Domini spes eius et non respexit ad tales vanitates incertas et insanias falsas.

Consuetudo sexta talis est, quod in vigilia Nativitatis Domini calendizant transeuntes per domos plebium suarum, quod eciam et in octava huius festi faciunt. Pro intellectu eiusdem consuetudinis est sciendum, quod cum Boemi erant pagani ydolis servientes, habebant in terra Bohemie deum Babilonie, scilicet ipsum Beel, de quo Daniel ultimo: Beel destruxit et draconem interfecit et sacerdotes occidit. Et verisimile apparet, quia cronica imperatoris quarti Karoli dicit, quod Sclavi de Babilone in Charvaciam et inde huc in terram, que iam Boemia vocatur devenientes voluerunt deum suum originalis loci habere ad colendum, et quia tantum affectum ad originalem deum suum habuerunt, quod non sufficiebat eis, ut in templo communiter colerent ipsum, sed insuper omnibus mensibus ipso Kalendas sacerdotes ydolorum transibant cum ydolo ipsius Bel per singulas paganorum domos canentes in ligwa sua speciale canticum in reverenciam ipsius dicentes: „Dubecz stogy prostrzed dwora“ et eadem verba resumebant nomine ipsius Beel dicentes: „Bely, bely, dubecz stogy prostrzed dwora,“* quasi dicerent „Bely, bely“ hoc ad honorem | exprimimus tibi cantu nostro, quem hec verba significant, et sic per singulos versus huius satis longos cantus faciebant in laudem Beel, felices se reputantes, quod deus eorum visitavit domos eorum, firmam spem habentes, quod per totum mensem illum bonam fortunam et gubernacionem rerum et vite ab ipso haberent. Et ideo populi ydolo Bel dabant diversa munera quasi tributo, recognoscentes se veros cultores eius, ut bona eorum gubernaret. Sacerdotes autem hec munera loco ydoli Bel ad manus suas recipiebant et postea in usus suos convertebant.

[*note: Vele, vele, dubec stojí prostřed dvora” or “Vele, vele, there stands an oak in the courtyard.” Curiously, in Poland at Sieradz, apparently an folk riddle asked: “In the middle of the world there stands an oak, and its branches reach each house – what is it?” (answer, the Sun) (or Pośród świata dąb stoi, a do każdej chałupy gałąź wisi)]

Sed postquam Boemi ceperunt ad fidem cristianam converti, sacerdotes cristiani volentes illam paganicam consuetudinem delere, quasi per medium aliud populum ducentes, ceperunt eam adhuc servare in aliquibus tamen mutantes. Nam licet singulis mensibus per domos cristianorum transibant, tamen loco ydoli Beel portabant ymaginem crucifixi, ut sic forcior superveniens dirriperet spolia minus fortis, scilicet Cristus Belis, ut habetur Luce XIo. Et in cantico predicto pro „Bely, Bely“ dicentes „vele, vele“, antiquum adverbium Boemicale, quod idem est quod „valde“. Et hec consuetudo secunda stetit usque ad sanctum Adalbertum.

Sed quia erat nimia occupacio singulis Kalendis, et ne cristiani in hoc observarent Kalendas secundum ritum paganorum, sanctus Adalbertus omnes illas Kalendas reduxit solum ad vigiliam et ad octavam Nativitatis Domini, conveniencius iudicans hanc consuetudinem observari tempore illo, quo natus est Cristus, quam in Kalendis, in quibus olim Bely honor agebatur. Mutavit eciam denominaciones | et sensum eorum dicendo „colendisant“ pro „kalendisant“ a Kalenda, quia iam Cristus per eandem consuetudinem in sua nativitate colitur et non in Kalendis. Et iam non canitur „Bely, Bely,” sed cantus prophetarum, et iam non portatur truncus Bely idoli, sed reliquie et ymago crucifixi.

Alia quoque causa huius kalendisacionis in vigilia Dominice Nativitatis et in octava eius potest hec esse et est hec vigilia istius festi, quo natus est filius regis celestis princeps tocius mundi, igitur iuxta consuetudinem secularem, dum filius nascitur alicuius regis terreni, mox nunccii discurrunt per civitates, castra et villas regionis eius nuncciantes, quod princeps est illi terre natus. Cuncti autem incole eius gaudentes remunerant nunccios, dantes eis panem nunccialem. Sic eciam hoc festo, quo natus est filius regis altissimi, scilicet Patris celestis Dominus noster Ihesus Cristus, ideo sacerdotes et scolares, nunccii eiusdem regis, in hac vigilia et in octava huius festi vadunt per domos cristianorum cantando nuncciantes, quia natus est princeps tocius orbis ac dicentes:

Ecce Maria genuit nobis salvatorem vel Iudea et Iherusalem, nolite timere vel Verbum caro factum est vel Hec est dies, quam fecit Dominus etc.

Et tunc veri Cristi fideles cum gaudio cantum ipsorum audiunt, nunccios remunerantes pane nuncciali, scilicet aliquot nummos eis tribuendo, ut per circulum anni eo diligenciores et minus inpediti. Circa divinum officium valeant esse populus quoque ante reliquias vel ymaginem crucifixi geniculant protestantes, se subiectos et obedientes | esse regi nato Cristo Domino et suis sanctis.

Insuper ante ymaginem et reliquias atque nunccios eius ferunt cereos ardentes, quasi ante principem et milites eius, quia lucide et manifeste tamquam potens dominus debito iure intromittit se de regno suo cristiano neminem in hoc verendo. Vadunt quoque sacerdotes et clerici in superpelliciis albis ad innuendum, quod sint servi purissimi et mundissimi Domini nunccii, qui albedinem puritatis et mundicie diligunt. Servi eciam eius thurificant domos, in quo veniunt, ut virtute thuris expellant principem tenebrarum, scilicet dyabolum, de omnibus angulis, quatenus totum regnum cristianorum Ihesus Cristus, rex regum, possideat, de quo Dominus Iohannis 16 dixit: Princeps huius mundi eicietur foras.

Sed in hac laudabili consuetudine habet dyabolus eciam porcionem suam, videlicet in illis hominibus, qui se thurificant quod non permittunt carbones in thuribulis exportare, sed excuciunt eos in fornacem, ne omnis fortuna anni sequentis exeat de domibus suis petuntque sibi dari de thure illius sero, ut per illud sortilegia exerceant, quatenus a viris suis et aliis diligantur. Igitur de ipsis potest dici illud ad Romanos primo: Mutaverunt naturalem usum in eum usum, qui est contra naturam, quia carbonum et thuris non est illa natura, ut hoc efficiant etc. In super quidam sunt ita grossi, quod reliquias non suscipiunt, nec de thurificacione curant significacionem eorum non advertentes laudabiles et utiles consuetudines minuentes, sed malas et viciosas superaugentes.

Consuetudo septima et ultima est, quod in vigilia Nativitatis Domini ponunt et sternunt stramina ad stubas et ad ecclesias propter hoc, quod est vigilia illius | festi, in quo partus domine tocius mundi, regine celi et matris Dei factus fuit, cum ipsum Dominum nostrum Ihesum Cristum genuit in hunc mundum. Stuba, que straminibus sternitur, significat illam domum, in qua Virgo Maria peperit, ecclesia significat presepe, in quo Cristus natus positus fuit, et stramina ecclesie significant foenum, in quo iacuit Dominus in presepio. Stramina de natura sua in principio sunt virida et postea alba, recte igitur signant stratum puerperii Marie, in quo Virgo peperit castissima, nam viriditas virginitatem et albedo representat castitatem.

Ecclesia est domus Dei, in qua Dominus Ihesus non solum deitate sed eciam humanitate in sacramento altaris habitat. Ideo ecclesia bene presepe significat, in quo idem Dominus noster Ihesus Cristus natus humanitate sua deitate unita fuit positus.

Stramina ecclesie significant foenum, quia utrumque ex natura sua fragile. Ideo Dominus natus primo voluit super fenum poni, ostendens se veram carnem infirmitatis nostre assumpsisse, et in ea natum esse secundum illud Ysaie omnis 40: Caro fenum, verbum autem Dei nostri stabit in eternum. Quia licet Dominus noster ex parte carnis fuit fenum, id est infirmus, ut ipsemet dixit Matthei de se: Spiritus quidem promptus est, caro autem infirma, tamen in quantum verbum, id est Filius Dei fuit inpassibilis, immortalis et stabilis.

Cortine autem et vela, que licet ob reverenciam tanti festi circumpenduntur in parietibus et in estuariis ac stubis, tamen specialiter significant velum strati sive puerperii matris Domini. Bos autem et asinus significant corpus et animam nostram, quia licet eis fuit fenum in presepio positum ad eorum neccesitatem, ut comederent, tamen Dominum suum agnoscentes abstraxerunt se a pabulo suo carnali et obsequio|se spiraverunt in Dominum suum. Sic licet stramina in ecclesia ponuntur ad necessitatem nostram, ut calefiamus, tamen cognoscentes, quod ibi est idem Dominus in sacramento altaris, abstrahamus nos a carnalibus, nichil aliud in ecclesia faciamus, nisi corpore et anima spiremus, id est spiritualia agamus memorantes, quod ipse Dominus dixit Marci XIo: Scriptum est Ysaie 56: Quia domus mea domus oracionis vocabitur cunctis populis.

Sed heu! Negligencia huius cognicionis conqueriturDominus in nos per Ysaiam capitulo 1o dicens: Cognovit bos possessorem suum et asinus presepe domini sui, Israel autem non cognovit me. Magna confusio nostra, quod animalia bruta cognoverunt benefactorem suum et nos, racionales homines, non cognoscimus per debitas reverencias et obsequia, immo graciarum Dominum et benefactorem nostrum.

Cognoscamus eum saltem in presepio cum bove et asino aliquantulum et cum Abacuk propheta expavescentes admiremur ipsum in medio. Ecce mater eius, mater et virgo in puerperio et ipse infans et vir in presepio, ut canit ecclesia: Vagit infans inter arta ponitus presepio. Et quod Ieremias propheta capitulo 31o dicit: Creavit Deus novum super terram, femina circumdabit virum, quia ipse Dominus mox in concepcione sua factus est vir perfectus, quem femina in utero suo circumdedit castissimo. Ecce homo in presepio, quia infans et vir et ecclesia de illo canit: Iacebat in presepio et fulgebat in celo inter duo animalia. Ecce homo et Deus iacebat in presepio et secundum aliud fulgebat in celo. Nam secundum humanitatem iacebat in | presepio et secundum divinitatem fulgebat in celo et tamen divinitate et humanitate simul erat in presepio.

Agnovimus eum aliqualiter in presepio inter duo iacentem. Agnoscamus eum in cruce inter duos latrones pendentem, de quo dicit Hugo libro 2o De sacramentis capitulo 9o: Mirum est homo in celo et dominabitur et Deus in cruce moriebatur. Deus mortuus est in cruce, quia ille, qui mortuus est in cruce, erat Deus etc. Deus mortuus est non divinitate sed humanitate et homo regnabat in celo nondum humanitate sed divinitate. Hoc viso videamus, quia Dominus natus videns miseriam dampnacionis vagiebat in presepio deplorans eam et in cruce moriens liberavit nos ab illa. Ex hiis iam aliquantulum in presepio et in cruce cognovimus, quia est Deus noster et Dominus noster, summus benefactor noster. Ideo ut tenemur omni gratitudine et studio perpetue, studeamus, ut serviamus illi in timore et exultemus ei cum tremore.

Et sic est finis harum consuetudinum, quod vobis, domine et amice karissime, ad mandatum vestrum Deo adiuvante conscripsi, et eas pro largi sero mitto, insufficienciam autem eorum vobis et cunctis ad piam correccionem me, committo.

Ego autem antiquus ab antiquis hec predicta audivi, non vero singula fide oculata vidi, nec omnia in libris legi, sed antiquis in hoc expertis bene credidi, quia antiqui antiquitate sua ius sibi hoc obtinuerunt, ut eis credatur secundum illud Iob 12: In antiquis est sapiencia et in multo tempore prudencia et commune proverbium attestatur, quod triplex genus hominum est, quibus oportet credi, scilicet antiquis et | doctis et longe peregrinantibus.

Compositus est autem iste tractatulus per quemdam religiosum virum monasterii Brunoniensis prope Pragam. Expliciunt conswetudines, que fiunt in nativitate Cristi.

On Czech Gods Part II – Neplach

PublishedDecember 23, 2014 Post authortorino

We mentioned before that the Czech sources for most of the Czech Gods are rather behind the times coming mostly (outside of the controversial Mater Verborum glosses) only starting in the 16th century. We also mentioned that that was not entirely correct and that we had some ideas for earlier sources. The time has come:

Here is Abbott Neplach of Opatovice, associated with the court of Charles IV. He was apparently “born in Hoříněves to a poor family, then was sent to the Benedictine monastery in Opatovice in 1328. In 1334 he took the vows of the Benedictine Order, and in 1340 he studied in Bologna. He became abbot of the Opatovice monastery in 1348.” [quoting after Brill]. He wrote a history of the world with a particular reference to that most important part of it, i.e., Bohemia (Summula chronicae tam Romanae quam Bohemicae). It seems that this was at the request of Charles IV and followed an earlier crappier attempt by another writer. Neplach’s effort was also rather lousy and eventually it was left to Pulkava to please the sponsor. However, Neplach does say under the year 894 the following (carryover paragraph):

“A.d. DCCCXCIV incipiunt acta ac gesta ducum et regum Boemie, quorum quidam pagani fuerunt et idcirco, quo tempore vel quibus annis domini regnaverint, non est curandum. Habebat enim quoddam ydolum, quod pro deo ipsorum colebant, nomen autem ydoli vocabatur Zelu. Sed obmissis materiis de illis virginibus, de quibus fit mencio in principio cronice Boemice, de sola Lybossa phitonissa brevissime dicendum est.”

To translate:

“There began the deeds and acts of the dukes and kings of Bohemia, some of whom were pagans and, therefore, at what time or in what years they ruled is of no importance. And they had an idol whom they worshipped as a god and the name of this idol was Zelu. But now let us focus on the matter of those maidens of whom mention was made at the beginning of this chronicle and briefly mention Lybossa [Libuse] the witch…”

Now, the interesting thing is that the German (and, apparently, only the German) translation of the Dalimil Chronicle contains a similar reference (perhaps based on this text above):

Now, Zelu seems to be the same as Zelon sive Dobropan, (interpretatio romana Mercury) from Stredovsky. In fact, perhaps Stredovsky based his Zelon on the above reference of Neplach’s…

Curiously, a similar Godname appears either in Laskowski or in the De diis Samagitarum caeterorumque Sarmatarum et falsorum Christianorumi where, in discussing Baltic Gods, the author, if I recall correctly, mentions Zelus.

Update: Other Neplach entries included by Meyer are the following (from the new compilation by Juan Álvarez-Pedrosa Núñez, with him as well as Julia Mendoza Tuñón and Sandra Romano Martín translating):

Sub Anno 1336

“In the year of our Lord 1336, Phillip, son of the king of Majorca, accompanied by twelve noblemen from the kingdom entered the Order of Friars Minor Capuchin on the eve of the Nativity of Christ; and in Bohemia, close to Kadan, along with a solider in the town of Blov, a pastor named Myslata died. And he, rising from this tomb each night, would wander all of the nearby towns, terrorizing and slitting the throats of the people, and he would speak.When pieced with a stick, he said: ‘Much damage you have done me, since you have given me a cane to defend myself from the dogs;’ and when he was exhumed to burn him, he swelled like an ox and gave a hair-raising roar. When they put him in the fire, soemone took a stck and drive it through him, and he bled without stopping, as if he were a tanakrd. In addition, when they disinterred him and put him in a cart, his legs shrunk as if he were alive, and when he was burned, all of his evil was dispelled, and before being burnt, all those whose names he spoke at night would die within eight days.”

“A.d. MCCCXXXVI Philippus, filius regis Maiorikarum, cum XII nobilibus regni ordinem fratrum Minorum in uigilia Natiuitatis Christi ingreditur et in Boemia circa Cadanum ad milliare unum in villa dicta Blow quidam pastor nomine Myslata moritur. Hic omni nocte surgens circuibat omnes villas in circuitu homines terrendo et iugulando et loquebatur. Et cum fuisset cum palo transfixus dicebat: Multum nocuerunt michi, nam dederunt michi baculum, ut me a canibus defendam; et cum cremandus effoderetur, tumebat sicut bos et terribiliter rugiebat. Et cum poneretur in ignem, quidam arripiens fustem fixit in eum et continuo erupit cruor sicut de vase. Insuper cum fuisset effossus et in currum positus, collegit pedes ad se sicut vivus, et cum fuisset crematus totum malum conquievit, et antequam cremaretur, quemcumque e nomine in nocte vocabat, infra octo dies moriebatur.”

Sub anno 1344

“Year of the Lord 1344. In Levin a woman died and she was buried. Bu then she would come out of her tomb and murder many and then she would attack anyone. And when she was pierced, the blood flowed as if she were a live animal, and she had devoured more than half of her own shroud, which, when taken out of her, was covered in blood. When they went to bur her, they could not get any type of wood to light except for the wood from the roof of the church, according to the testimony of some old women. Although they had pierced her, she continued to rise up; but, when they were able to burn her, all of the evil she had was dispelled.”

“A.d. MCCCXLIV Quedam mulier in Lewin mortua fuit et sepulta. Post sepulturam autem surgebat et multos iugulabat et post quemlibet saltabat. Et cum fuisset transfixa, fluebat sanguis sicud de animali vivo et devoraverat slogerium proprium plus quam medium, et cum extraheretur, totum fuit in sanguine. Et cum deberet cremari, non poterant ligna aliqualiter accendi nisi de tegulis ecclesie ad informacionem aliquarum vetularum. Postguam autem fuisset transfix adhuc semper surgebat; sed cum fuisset cremata, tunc totum malum conquievit.”