De Laudibus Sanctissimae Matris Annae

A very useful treatise on the praises of the most holy Mother Anne, by Lord Johannes Trithemius, Abbot of Sponheim, of the Order of the divine father Benedict.

Leipzig, by Melchior Lotter, 1494, or a little later.

Leipzig, by Melchior Lotter, 1494, or a little later.

A most ornate book by Johannes Trithemius, Abbot of Sponheim, on the praises of the most holy Mother Anne.

The opening of the book treats of the praises of Saint Anne in general.

The author’s invocation of divine aid, to God and the saints.

An exhortation to all the faithful to honor Saint Anne.

Against those who tear at the memory of Saint Anne.

That God chose Saint Anne from eternity as a parent.

How holy and pleasing to God her life always was.

That Anne conceived her daughter without sin.

How Mother Anne offered her daughter to God.

That holy Mother Anne is held in great honor before God.

That she is powerful to come to the aid of our miseries.

That she is to be held by us in the greatest reverence.

On the celebration of the feast of Mother Saint Anne.

With what exercises we ought to honor her.

Briefly, on the many miracles of Saint Anne.

On the confraternity of Mother Saint Anne.

The final conclusion, with an exhortation to the confraternity.

The letter of Lord Johannes Trithemius, Abbot of Sponheim, on the book concerning the praises of the most holy Anne. To the venerable and most religious father, Lord Rumuld Laupach, prior of the convent of Frankfurt, of the Order of the Brothers of Blessed Mary ever Virgin of Mount Carmel: Johannes of Trittenheim, Abbot of the monastery of Saint Martin in Sponheim, of the Order of the divine father Benedict, sends greeting and charity.

Desiring to satisfy our vow and your requests, excellent father, we have written with sincere devotion a book on the praises of the most holy Mother Anne, and have dedicated it to your name, since before others you seemed worthy to us, as being a very great worshipper and most devout lover of the same venerable Anne.

But from the history about her which is rather widely circulated we have taken little or nothing, because it seemed to us both less well proven and, in very many places, apocryphal. Yet we did not wish to refute those accounts, lest we give simple people an occasion for murmuring, if, as they themselves think, we were to censure with new presumption things approved by antiquity. We have therefore left that history untouched, and whatever had been known as most fitting by faith, truth, and reason, we have brought together by God’s gift for the honor of holy Mother Anne.

We have also excluded the miracles of Saint Anne from this volume, lest we make our treatise suspect to learned men, who do not easily give credence to such things. And so at another time, if you wish, a history of them will be composed. If you should happen to hesitate over anything, write back; you will find us ready to show you and everyone the reason for each of the things we have written. After the end of this work we have added certain poems on the praises of the holy Mother, which have been sent to us by various learned men. Farewell.

From Sponheim, on the Kalends of July, in the year of the Lord 1494.

Here begins the treatise of Lord Johannes Trithemius, abbot of Sponheim, of the Order of Saint Benedict, on the praises of the venerable and most blessed Anne, mother of the Mother of God.

Necessity compels me, and devotion of mind urges me, to write, according to the powers of my ability, for the edification of the faithful, the praises of the most blessed Anne, mother of the Mother of God, and to declare in truthful narration how greatly she has been accustomed in her kindness to aid the wretched. But when I consider the poverty of my understanding, impure as I am, I am afraid to speak of the most holy woman.

For how worthy of praise is she who bore the Mother of God? What speech will explain it? And so I wish to fashion something in honor of so great a mother, and I am afraid, because whatever I say is less than her praises; whatever I write is far beneath the majesty of the matter. Yet when I recall to memory her benefits toward the wretched, I cannot keep silent from her praises, even if I wish. Therefore her very great kindness has deserved the fulfillment of my vow, has stirred up devotion, and requires the display of honor. The devout, and, not to call it importunate, petition of my friends has no less driven me to dare this; from their faith and prayer our weakness has received confidence. Although, then, I know myself to be a sinner, although I am not sufficient to praise worthily the most holy parent of the Queen of heaven, nevertheless I ought by no means to withdraw from the praise I have undertaken, lest I seem to incur the fault of ingratitude.

I shall attempt, according to my devotion, what I can, because no one is required by God to do what he cannot. No one is judged empty of good will before the eternal judge. Therefore I, a man, will praise the lady; a servant, the mistress; a sinner, the most holy one. For he did not restrain sinners from the praise of God who said in the psalm: “Praise the Lord, all nations; praise him, all peoples.” Truly, when he summons the nations to the praise of the Lord, what else does he call but sinners? For they were far from righteousness, because they worshiped not God but idols. Therefore no one is permitted to keep silent from the praises of God, since even idolatrous nations are called to repentance. Let all, then, praise the Lord who receive his mercy; let all who live in the flesh praise him, because he himself is the one who made us all, he himself who gives life. Let the righteous and sinner alike praise: the one because he has been preserved by the mercy of the Lord so that he did not fall, the other because, even after his fall, he has been raised up so that he might not perish forever. And although praise is not beautiful in the mouth of a sinner, still no one is excused from the praises of God by a guilty conscience, since by his mercy all are preserved for repentance. Let the righteous bring praise, the sinner confession. Let the former praise because, by preserving grace, he stood firm; and let the latter confess because, by mercy following after, he rose again. “Praise the Lord, O my soul; I shall praise my God in my life; I shall sing to the Lord as long as I shall be.” I shall open my mouth to confess the Lord; I shall likewise ready my mind and my pen.

I shall sing the praises of the most blessed mother Anne with what devotion I can.

For if we are commanded to praise God generally in his saints, we are without doubt urged to honor his parents more especially. For he who commanded us to honor our own parents certainly does not exclude his own according to the flesh. Therefore, dearly beloved brothers, it is holy to offer diligent praises of devotion to those from whose blood we believe the flesh of the Son of God was taken. Among them the most blessed Mother of God rightly holds first place, whose merits of holiness are so great that she has been exalted in heaven above the choirs of angels.

After her comes that most holy mother Anne, of whom we have undertaken to speak; just as in the flesh she is nearest to the Son of God, so in life and merits she is believed to be acceptable before the other saints. Nor may we doubt her holiness, since we believe that she gave birth to the Mother of God without the stain of original sin. For she could not have been the mother of so great a Virgin unless she was holy, through whose virginal childbearing we received the remedies of eternal salvation.

Anne is the holy root; Mary the Virgin is the most holy tree; the Son of God is the fruit, the medicine of souls. A good tree, a holy tree, a tree most fruitful without human cultivation, which took its beginning from a holy root and its growth from the richness of the heavenly rain. A good root never brings forth a bad tree, nor does a good tree bear bad fruits. A good tree cannot stand without a root, nor can good fruits be borne unless the tree is good. As a tree is known by its fruit, so what sort the mother is is made clear in the daughter.

In the most holy Mother of God we understand what we ought to think concerning the holiness of her mother. A childbearing without the fault of original stain befitted none but a holy mother, one who would conceive and bear the Mother of God; it suited none but one most pleasing to God and, beyond all then living in Israel, devout. The first instruction of the daughter shows how Anne loved God above all things. The little child is read to have been entrusted to the Lord; she is remembered to have served in the temple of God; she is believed to have been conceived without any fault and always to have lived holy in the world.

What more do you require? Is such an excellent life of the daughter from infancy not enough to declare the mother’s merits? If Anne had not been most holy, she would not have instructed her daughter so diligently and devoutly for the honor of God. We know that daughters are formed according to what their mothers are. But the most blessed mother Anne, just as she surpasses all women in merit and holiness, so she took care to instruct her daughter from childhood in the love of God more diligently than all the saints.

If, then, we love the Son of God, if we honor his most pure Mother, why do we grow lukewarm and fall silent in praise of his most holy grandmother and mother Anne? If we seek the honor of the highest King, why do we not love his parents? Whoever despises the offspring of an emperor does injury to the king. If we love Christ Jesus, the emperor of all, if we revere his divine majesty, it is fitting that we honor his venerable grandmother, from whose

We believe without doubt that he came forth from her daughter’s womb without the seed of man. Whatever praise and veneration we bestow on her, let us firmly believe that it belongs to the honor of the highest King. For the honor of the most holy mother Anne, all faithful, come together; pay praises to the most high Lord in her memory; rejoice with religious devotion out of reverence for her.

Believe me, for I have experienced many of her benefits: you will have her ready as an advocate in every tribulation, if you celebrate her memory with faithful devotion. Therefore she is to be honored by all, for at her merits the Son of God grants favors at her nod; her honorable name the court of the citizens above honors with the greatest reverence; the queen of heaven, the mother of God, regards her as her sweetest parent. Whoever chooses her as patroness, whoever perseveres devoutly in her service, shall be saved both now and forever. For the Son of God, who is accustomed to grant benefits to mortals through his beloved mother, cannot deny them to the merits of his grandmother; indeed, he sometimes grants greater things through her, so that he may draw us, as it were by gifts, to her memory, long neglected. The Son of God can never despise his own parents, he who so earnestly commanded us to honor the parents of others.

Invocation of the author to God and Saint Anne and all the saints above, that the grace of writing may be granted.

O God, true light, who enlightens every person coming into this world; God, who justifies the ungodly and calls sinners to repentance; God, who gives wisdom to little ones and makes eloquent the tongues of those who stammer: grant me, I beseech you, pardon for my sins; grant me the wisdom of your praise; grant me light, through which I may understand, know, and love you, and may burn so with love for most blessed Anne that I may worthily embrace her praises in this work.

O God, who brought forth water from the hardest rock for your thirsty people in the desert, soften the hardness of my heart, that I may be able to praise you with such devotion of mind in your saints, in the grandmother of your Son, in the parents of your Only-Begotten, that, through your mercy and her intercession, this little night-work of ours may serve for devotion not only for me, but also for all who read it.

O God, who opened the mouth of the beast, so that it uttered human words against the foolish man, mercifully water the dryness of my tongue by the infusion of your grace. Strengthen my trembling hand with the Holy Spirit, that concerning most holy Anne I may write nothing except what is right, persuade nothing except what is holy, utter nothing except what is fitting. Grant me, I ask, almighty and eternal God, the help of heavenly grace in this work, you who have granted me the intention to undertake it. For I am a worm and not a man, wretched and unhappy, sold under my sin.

I who am not worthy to lift my face to heaven because of the multitude of my iniquity, much less to dare touch with impure lips the praises of most blessed Anne. But by your grace I am what I am, and all the good that I will and can do is yours. For you, Lord, enlighten the will by your grace, so that it may will good and be good; you also are he who grants us to work according to a good will. In all things we acknowledge your grace going before our will; in the good things we will and do, we proclaim your gifts without any merits of our own. Nothing comes from us but evil; nothing comes from you but good.

Since, therefore, I can do no good of myself without your grace, I devoutly flee to you; with humble subjection I call upon you, that what my merits hinder, you may mercifully bestow by your grace. Give me, Lord, wisdom, the attendant of your throne, that she may be with me and labor with me at all times, and especially in this work, in which with slender powers I have resolved to praise your name in holy mother Anne.

You also, Anne, most holy mother, whose memory I am treating, deign with your accustomed kindness to be present with me, that I may be made fit to describe your praises and, by your merits, be found a faithful proclaimer. My lady, my hope, my advocate in every tribulation, be graciously present now to me as I long to praise you; and you who by many benefits have stirred my will to write, obtain by your merits ability for my poor talent, so that it may be able to praise you worthily. I seek nothing except the honor of the three; I desire nothing except to please you; I intend to write nothing about your praises except what is right and true. Now, I pray, bring help; give the hand of assistance; obtain grace.

You also, immaculate Mother of God, who taught your servants to honor Anne, your venerable mother, be present with your merits to me as I long to describe her praises, so that the devotion of your servant may obtain in the work the due effect which the grace of God conceived in the mind. You also, blessed spirits of the heavenly fatherland, who rejoice in the most sacred fruit of the mother and the virgin daughter, our Lord Jesus Christ, by your prayers make me worthy to praise Anne, and obtain for me the grace of the Holy Spirit. If you honor mother and daughter in heavenly joy, it is fitting that you assist their praisers in this pilgrimage.

You also, devout worshipers of most blessed Anne, do not detract from my pious studies, but if in anything through weakness I have failed, excuse it through charity. Nothing is written by me through contention or empty glory; nothing of apocryphal uncertainty is alleged; nothing is taken up except what has been proved. I receive nothing that resists the divine Scriptures; I write nothing that stains the Christian faith; I introduce nothing that does not agree with holy things.

Therefore let no one more learned than I detract from me because I have praised you, Anne; let no equal disparage me; let no inferior insult me. What is true prevails, and what proceeds from truth does not fail. Let no one think me contemptible because I write about the most holy woman; let no one disturb my devotion; let no one mutter against the praises of lady mother Anne. I do not fear the barking of dogs; I do not dread the judgments of the unskilled; I do not shudder at the torches of envy. For I write for the devout, not for the wicked; for the studious, not for the ignorant; for the humble, not for the proud. May this present work please those for whom it is written; may it profit those to whom it is offered; may it serve those to whom it is presented. What have I to do with those who are outside? What is it to me if they do not think rightly? What is it to me if they gnaw at holy things beyond reason? I do not fear displeasing those whose rash judgments and censures I know.

A general exhortation to all the faithful, that the memory and feast of most holy Anne be venerated.

Hear me, you who love what is good and seek the Lord. I act as envoy; I am led by devotion; I am driven by charity. The mother of the Mother of God has sent me to proclaim her most holy merits. And now I come to you not with lofty speech, but as a simple man to the simple, a devout man to the devout. If you are Christians, if you are good, if you love the grace of the Lord’s incarnation, why do you not love his servants, that is, his parents? For they are the ones from whom the Son of God was born according to the flesh; and if their life had not been most holy, it would by no means have been so acceptable to God. But when he willed that his only-begotten Son should be born from them, he plainly showed how holy and dear to him they were. Among these, one shone forth before all others as most pleasing to God: Mary, the ever-virgin, chosen as the mother of that unique birth; and Joachim and most blessed Anne begot her without stain and brought her up most chastely in the fear of the Lord. The Son of this most sacred virgin is God, who redeemed us by his most holy passion. If you love the daughter, why do you not honor her mother? Had there been no mother, you would not have had the daughter.

Therefore my discourse now turns to you who dwell in the valley of tears and bitterness. I address you, sons of Adam, exiled from your homeland; I write to you who have been redeemed by the precious blood of the Son of God. I address you, I admonish and exhort you: if you love the Son of God, devoutly honor his kinsfolk according to the flesh. Among them, after his most holy Mother, divine mother Anne is set before you as the first of all to be honored; her holy merits are shown every day to the human race by very many miracles. Take her as your patron; celebrate her memory with greater devotion.

If you wish to please God, the supreme ruler, believe me, brothers, for I am going to speak the truth: if you love and honor the venerable mother with all your heart, you will learn by experience how much the heavenly emperor grants to her. She has such power with God that whatever she asks of him she is able to obtain without delay. Just as the heavenly King is believed to honor his mother before all others, so after her he venerates mother Anne before all the saints. And very often Anne commands for her faithful servants what her daughter refuses, not because that daughter does not know how to yield to petitions, but so that, in deference to the mother, she may be seen to stir us up to veneration of her. So too the supreme emperor is bent to mercy by the prayers of the saints, not because he begins to will what he did not will before, but so that, in showing regard for his elect, he may instruct us to honor them. For God is not moved in the manner of men, nor is he driven to anger by any disturbance; rather, always unchanging, he wills what he wills. And when he shows mercy at the prayers of the saints, he does not change his counsel, but mitigates his sentence.

Therefore, to obtain the mercy of God, for which our own merits are not sufficient, the suffrages of the saints must be implored for us, so that what we cannot attain by our own merits we may gain by their prayers. Now all the citizens of the heavenly homeland, even if they differ according to the quality of their merits, are nevertheless believed to be of one mind in act and will in helping our wretchedness, according to the variety of those who make supplication, if devotion asks it. For when the faith of the petitioner is aided by the merit of the advocate, it becomes doubled for obtaining what is sought. We can assess this not by conjecture but by experience, when we wonder that one person is heard and another disregarded by the saints. Two blind men come to make supplication to the merit of some saint: one is given sight; the other is left in his blindness. No contempt on the saint’s part is believed to be present; rather, the petitioner’s lack of trust is exposed. Without faith, devotion merits nothing.

I have set these things forth with sure consideration, so that if anyone should feel that most blessed Anne is not present to him with such readiness as we promise, he should not accuse us of falsehood, but recognize his own culpable lack of trust. For the greatest confidence before God and the saints is steadfast faith in their help. Moreover, no Christian doubts that those who are more excellent in merits have greater power with God. Therefore the most blessed Mother of God, the ever-virgin Mary, as she surpasses all the saints in merits and holiness, so by right she is believed to surpass them all in power and majesty, as queen of heaven. At her right hand, if I may speak thus, we believe that most blessed mother Anne stands, whose life we know to have been most holy. There was no other woman holier than she in Israel, who in the conception of the Mother of God prepared a vessel without stain for the Holy Spirit. Finally, if Elizabeth, the mother of the Lord’s forerunner, is believed to have been filled with the Holy Spirit and with ineffable joy, let it be considered with how great exultation, joy, and grace the most holy mother of God’s parent ought to have been filled. As much as a king differs from a soldier, so in her own manner does Anne [unclear].

The merits of Lady Elizabeth are rightly set forth; Saint Elizabeth bore a soldier, Anne bore the Mother of God. There is no comparison where there is no likeness. If Elizabeth was full of grace because of John, I believe Anne obtained grace much more because of Mary.

Anne was holy before she conceived the Mother of God, yet in that conception she was sanctified still more abundantly, because she deserved to become the tabernacle of her who was full of grace above all creatures. We call a casket or ark in which the pledges of the saints are kept sanctified and honorable; how much more ought we to venerate Anne as venerable, honored, and sanctified, in whom the Mother of God lay without stain. Truly holy is she who bore her without the guilt of original stain, than whom no one was ever holier. Truly holy is she who was chosen to be the mother of the God-bearer before she was born.

O womb never to be named without honor, in which the ark of God deserved to be fashioned without stain. Blessed the belly that carried the Lady of heaven; happy the breasts that deserved to nurse the Mother of God. Run, peoples, from every side, and receive the blessing from the merits of your holy patroness.

For indeed, if the holy devotion of the faithful is directed toward her, we believe that through her the Almighty will give great gifts to mortals, and no smaller ones than he is accustomed to give through her daughter. Therefore you, faithful peoples, who believe the daughter of Saint Anne to be the Mother of God, who rest under the sanctified shadow of both, if you desire to please in the love of God, if you wish to come to the heavenly homeland, do not neglect the memory of this most holy mother. For after the Queen she is most powerful in the court of the heavenly Emperor, because from her blood the Son of God took flesh from the Virgin.

When in tribulation you cry to her, you will find help. She is rich enough to grant you what you can ask for in faith. She heals the sick, purges crimes, gladdens sorrowful hearts with holy exultation, calms sadness, smooths rough things, puts to flight the phantoms of demons. As ice is dissolved by fire, so by the merits of the most holy mother Anne the ancient enemy flees in confusion. Anne, ark of piety, drives away disgrace, preserves a fair reputation, and wondrously removes shameful love from the minds of her faithful.

Therefore honor Anne, you who pass through the toilsome life of this world. Anne obtains pardon for sinners, roots out vices, plants virtues. Anne cures diseases, heals wounds, drives out pestilence. Honor this mother, then, O children, for she is powerful to bring you into the sight of God. Whoever has her as advocate before God will fear no adversities of this world.

Therefore whoever desires to lead a tranquil and holy life on earth, whoever earnestly seeks forgiveness for his sins, let him never depart from the service of this most holy mother. For she rewards her devotees in many ways even in this life, and prepares eternal gifts for those who persevere. I was young and now am [unclear].

a devote servant of Saint Anne abandoned by God, nor his reputation stained with foul disgrace. Therefore I warn you, learned men, distinguished in education and knowledge of letters, not to despise the devotion of the simple, not to condemn the worship of the most holy mother Anne as though it were new, but rather, as far as you can, to imitate it. For I have not been persuaded in vain to say these things. For there are among you, if I may say this without offense to good men, some swollen with the worst kind of pride, who despise all the devotional practices of the simple, scorn the miracles and examples of the saints as though they were ravings, and think that nothing holy should be admitted unless they prove it by the arguments of the philosophers. They reckon all revelations shown by God to devout people to be lies, or the dreams of women; they call the legends of the saints fables; and while they rashly proclaim their own learning, they shamelessly attack the works of the great God. Treatises of the holy fathers and of devout people, because they do not display Ciceronian eloquence, they cast aside as lacking learning; and they reject the words of heavenly instruction because of their simple style.

O fools and corrupters, why do you deceive yourselves? Why, though you are Christians, do you despise ecclesiastical simplicity? God’s grace is not known in eloquence, but is acquired in holy simplicity. At the last judgment of God, Quintilian eloquence will not be required of you, but a Christian life. God rewards not ornate speech but humble devotion. There the arguments of sophists will cease, where the secrets of hearts will be manifest. Then the simple and devout will appear in glory, and the learned proud in punishment. See, the unlearned and simple rise up and receive the kingdom of God in their devout simplicity, while you, with your doctrines, descend in pride and arrogance to hell. You believe the fame of your learning is enough for you, so that, after the example of the ancients, you may gain immortality of name among posterity. But be it so. Let what you seek come to pass: let your name and fame stand in the world and be proclaimed with praise. What will it profit you? Truly foolish consolation, if you are praised where you will not be, and are tormented where you will remain forever without end. Therefore I warn and counsel you: lay aside your haughtiness, drive away madness, cast off swelling pride, so that you may be able to escape the torments of hell. For God resists the proud; he looks not to learning but to humble devotion; he rewards not words but deeds, not knowledge but life, not doctrine but conscience. Rather, then, change your position, and do not despise the devotion of the simple, but imitate it. No one understands the gift of God except the one who receives it. What, then, you do not understand, with what rashness do you tear it apart? The gift of God is not enclosed under the reasoning of philosophy. Devotion is rare among the learned, because while they put confidence in the profundity of the doctrine they have acquired, they withdraw far from simple devotion.

For the grace of God is not well received when it is examined by human curiosity. While flavor is sought in speech, inward sweetness is lost. The Holy Spirit will despise an exalted dwelling. Therefore block rashness, restrain ill-spoken tongues, and do not speak falsehood against God; do not tear apart the devotion of the simple, lest it be counted to you as a grave scandal. Let no one think me, in saying these things, an enemy of the good arts; let no one believe me a slanderer of the learned, since I have always cultivated and loved letters, have always been accustomed to honor learned men, and have sometimes defended them even to the point of hatred and persecution by the unskilled. But those who seem learned in their own eyes should beware lest, by despising the devotion of the simple, they be thought to have to be called back from reverence for Saint Anne. If there will be any such men, I would believe no truly learned person to be among their number, since true learning should help devotion, not condemn it. Many very learned men also, still living today, have splendidly exercised their talents in verse and prose, dedicating them to Anne’s merits.

Against those who tear down, despise, and attack the feast and memory of Saint Anne. Chapter 4.

Take heed, hateful man, whoever you are, who disparage the festive memory of the most holy mother Anne; who attack her honor with impious talkativeness; who blaspheme her worshipers with rash presumption. What displeases you in the most holy mother of the Mother of God? Do you doubt her merits? Do you disapprove of her lineage? She is holy; she is beloved of God. Foolish and senseless man, why do you blame what is good in the servants of God, which you ought to have imitated? Why do you withhold the honor due to the saints? Why do you persecute the worshipers of most blessed Anne without cause?

You reproach them and say, “Why do you take up new feasts, you who do not celebrate the old ones?” Listen, profane man. Does the feast of Saint Anne seem new to you, when it is proved from the most ancient records of the elders? If it is new, how could the holy fathers have celebrated it in ancient times? It is not new, in whose honor Saint Augustine is said to have composed an elegant sermon many years ago. It cannot be new, concerning which very ancient songs exist. Or how will it be new, whose golden name is found inserted in the most ancient calendars? But to you it is both new and rare, because you have never celebrated her memory.

For the memory of the most blessed mother Anne cannot be new, since the house in which she was accustomed to live in ancient times is read to have been consecrated as a church under her name not long after the Lord’s passion. Near Lyon there is a monastery of the new order on the Île Barbe, where in a certain very ancient chapel the body of the most blessed mother Anne rests with great reverence from the people; Saint Longinus, the soldier of Christ, is said to have founded it first, and, bringing those most holy relics from Jerusalem, to have placed them there. Very ancient records of this matter are found in the said monastery. Do these things seem new to you?

Cease, therefore, to disparage the feast of the most holy mother; cease to tear down her most worthy worship with impious detraction. Do not spread hateful poison against all; do not be angry at everyone because a few displease you; do not carry an injury done by a man against those above. Why do you call the saints of God into blame, perhaps because of a man? Cease, I beg you, cease wishing to exact vengeance for one man, or for a few, from the most holy mother Anne. I do not want you to overcome her holiness by force; I do not want you to deprive her of her honor; I do not want you to attack her through the devotion of her servants.

If a man sins against a man, God will be able to appease him; but he who sins against the saints of God, against the parents of the Son of God, against the mother of the Mother of God, who will pray for him? How can he have God gracious to him who has offended his saints, and indeed his most holy saints? Saint Anne is worthy of every honor, she who deserved to bear the Mother of God without stain of guilt; whoever lessens her honors does injury to God.

Rather, if you are wise, if you understand, withdraw from this folly of yours; flee from this false madness; turn aside from this most wicked blasphemy; undertake repentance for your former error, and wash away your guilt through tears of compunction and [unclear]. But if you do not do this, if you persist in your obstinacy, you will not hinder the will of God, but you will have a share in the lot of the devil.

God has determined to honor Saint Anne in his Church; who will forbid him? Behold, kings and princes celebrate the memory of Saint Anne with religious devotion; behold, bishops of the churches everywhere consecrate altars in her honor; behold, faithful peoples everywhere invoke her name; and you, in your envy, by which you waste away for the devil, are tormented and rage. Monks and religious of both sexes, the whole clergy of the churches of God, celebrate the feast and memory of the holy mother Anne with singular devotion; and you, envious dog, presume to bark against them all. Why do you bark impiously? Why do you mutter wickedly? Be silent, go away, withdraw: not without grave punishment will this impiety of yours be avenged.

Whoever detracts from the honor and holiness of the most blessed mother Anne, whoever blasphemes her worshipers, will not depart from this life without disgrace. He will be confounded with evil confusion before God and human beings. Reproaches and the worst ignominy will cover his head. He will be wretched and pitiable, and there will be no one to grieve over his calamity, all the days that he shall be upon the earth.

The election of Anne as mother of his mother before the foundation of the world. Chapter V.

As almighty God disposed before the foundation of the world where he would be born in the flesh, so also from eternity he preordained the parents from whom he would be born. For the Son of God did not simply find his parents; he sent them before, he who appointed them for their time [unclear]. He did not discover them by chance, but chose them beforehand from eternity by a wondrous dispensation.

Therefore most blessed Anne could confidently say what is written of the eternal Wisdom of God: “The Lord possessed me in the beginning of his way, before he made anything from the beginning; from eternity I was ordained, and from ancient times.” She existed before the creation of the world in the divine mind, not made by nature, but foreordained by grace. Truly she is worthy to be honored: grace, going before her, disposed her to be the mother of the Mother of God, and, ever preserving her, made her most holy.

Truly holy and most worthy of every honor is the parent who gave us the pattern of a holier life and brought forth from her own breast the fountain of inexhaustible mercy. She could not have been other than most holy, who carried so precious a treasure in her womb. She stood forth as the most noble Ark of the Covenant, splendid with the adornment of all virtues; in her was stored that urn, the Virgin who was to bear the true manna. O with how great honor must Anne’s womb be thought worthy, which became God’s treasury and carried a treasure of inestimable price.

There is no doubt, dearly beloved brothers, but it must be believed with firm devotion, that blessed Anne was then filled with ineffable joy, when for nine months in her most blessed womb she carried her who was to be the Mother of God, made worthy by the Holy Spirit from her conception and preserved pure from every stain. O who could tell the joys of that most holy mother Anne, which she sensibly received in her heart from the presence of the Holy Spirit? What mouth can express, what tongue recount, what mortal pilgrim’s mind grasp, how great a gladness and exultation filled the inward parts of most blessed Anne, when she deserved to feel the grace of the Holy Spirit in the heart of her daughter not yet born?

If Elizabeth is said to have been filled with the Holy Spirit because of the fullness of her soldier, by many arguments this is proved to have happened more abundantly in venerable Anne. For the former bore in her womb the herald of the supreme King; the latter bore his mother. The former had conceived the soldier, the latter the queen. John was sanctified in the womb after conception; Mary was filled even in conception. Finally, the Holy Spirit, choosing Mary from the hour of conception as his most pure bride and dwelling in her, never afterward abandoned her even for a moment, but, guarding and directing her, enlightened her with a special gift before all mortals.

We believe that the mother of the most blessed Virgin shared in this most sacred illumination, not only when she carried the Virgin still enclosed in her womb, but also afterward, on all the days she lived in the world. For truly the Holy Spirit did not possess without the greatest gifts of his grace the woman whom he had made worthy to be the parent of the Mother of God.

Therefore, dearly beloved brothers, let us choose as our advocate her whom we know to have been always holy and pleasing to God from eternity; and venerating her daily, let us honor her with fitting praises. Let married people honor her, because in a most holy marriage she perfectly served the Lord, to whom she bore a mother without stain. Let widows and the continent praise her, because she prefigured the pattern of their continence. Let virgins love her, because from the height of holiness she bore the Virgin, than whom none ever shone forth more holy. Let the just honor her, because by her most holy way of life she showed them the rule of justice. Let sinners venerate her, because she bore the mother of him who makes the sinful just. Let all honor her with the greatest love, because she brought forth the mother of him who came as Redeemer to all.

Let no one grow sluggish in her praises; let no one fail in love of her; let no one become lukewarm in her worship. Let all love her as their common mother; let all honor her as their public advocate, from whose gift all have received the common Savior. For she will obtain pardon for us sinners, from whose blood the fountain of mercy bodily flowed forth.

Rise up to her praise, O brothers: she does not abandon those who hope in her; she lifts up the oppressed; those she has lifted up she sustains; she protects widows; she mercifully defends orphans and wards; she refreshes the weak; she raises up and heals the feeble; she strengthens in virtue those who have been raised up. It is impossible that she should not be heard when she prays for her worshippers, who built from her own breast so precious a bridal chamber for almighty God.

How just, holy, and acceptable to God was the life and conduct of the most blessed mother Anne. Chapter 6.

Whoever reads the records of the holy fathers with devout attention can discover with what great holiness the life of the most blessed mother Anne shone forth. Concerning her the holy bishop Epiphanius composed certain things; he records that her life was distinguished by justice, innocence, and purity, so that she had no equal in Israel. Honorius also, the priest of Autun, a holy and learned man, in the Mirror of the Church published in a clear discourse certain things in praise of the holy mother Anne, and showed in brief summary how holy she always was. Saint Cyril, bishop of Alexandria, once a devotee of the mount and order of Carmel, when writing to Pope Celestine I about the birth of the blessed Mother of God, the ever-virgin Mary, inserted many proclamations of praise concerning the life and conduct of Saint Anne. But why is it necessary for me to cite many teachers unknown to many, when blessed Jerome the priest, known throughout the whole world, is reported to have written on this very matter certain things worthy of praise, which are possessed by many?

Therefore the most blessed Anne, as far as her fleshly descent was concerned, was born of the tribe of David, from Bethlehem, her father being Solanus and her mother Emerentia, religious and devout parents according to the decrees of the law, who brought her up from infancy in the fear of the Lord together with her sister Ismeria. Moreover, Ismeria her sister gave birth to Elizabeth, the mother of John the Baptist. Joachim of Nazareth, of the tribe of Judah, received Anne as his wife; and she gave birth to the daughter who afterward became the Mother of God, the ever-virgin Mary.

O Joachim and Anne, parents worthy of eternal remembrance, who, serving the Lord God in simplicity, obtained an inestimable treasure from heaven! Who could sufficiently praise these parents worthily? Indeed, unless their life had been most holy, they would never have brought forth a child so pleasing to the Lord. They were of moderate but sufficient means, acquiring what was necessary from every kind of pasturage and agriculture. From these possessions they are said to have made three equal portions: one they gave to the temple, another to the poor, and the third they kept for themselves and their household servants.

As for their character, they were most zealous in observing the law, proved in the fear of the Lord, and perfect in love of God and neighbor. They adorned their marriage bed with the fullest virtues, by which they advanced together, so that they pleased both God and human beings. In concord, innocence, and piety they were of one mind, and rich in every virtue. Both drew their origin from the house of David; both were perfect before the Lord; both awaited the redemption of Israel with longing. Both had been instructed from earliest age in the fear of the Lord; both were dear to God; both were chosen to be the parents of the Mother of God.

Yet Anne is believed, without any injury to her husband, to have been filled with greater grace; for in her venerable womb the most holy Mother of God was formed without any stain. In her heart the love of God found for itself a pleasing dwelling; from her most pure blood the Holy Spirit built a tabernacle for the Son of God. Worthy mother of the worthiest mother, she was the first of all to hasten the coming of our Savior.

Upon her, brothers, direct the eyes of your mind; listen to the pattern of her life, and imprint your conduct upon her footsteps. Do you wish to know what sort of woman she was? Turn over the writings of the earlier fathers. She was dignified in her gait, calm in a face shining with grace, mature in counsel, composed in speech, most holy in worship and in action. She meditated on the law of the Lord day and night, firm in faith, strong in hope, filled with twin charity. She had learned always to devote herself to prayer, and she awaited the coming of the Lord with the greatest longing. She was honorable in deed, sober in habit, humble in mind. No one ever found her running about through streets and squares; no one heard her chattering uselessly in the houses of neighbors; no one saw her going to dances and [unclear].

Holy Anne learned from her youth to remain at home; she was accustomed to work at something with her hands; she did not seek to be seen outside by people. She strove to keep concord in goodness and peace with her neighbors; she wronged no one; she disturbed no one by word or deed. She was rarely seen in public; she did not sit in the streets with chattering women; and she did not take part in the conversation of slanderers.

For this most prudent woman knew that sin is not absent from much speaking; therefore she guarded her heart with every care, lest she ever offend in speech. Intent, then, on holy studies and exercises, she deserved to become a mother from barrenness, just as almighty God had ordained from the beginning. Therefore the holy woman conceived from a holy husband; she conceived without original stain; she gave birth without guilt.

O holy and wholly pure conception. She conceived by a man, but this conception was subject to no tongue of accusation. She conceived according to the order of nature, but beyond nature’s custom. O holy conception, to be celebrated with continual praises, which prepares a mother without stain for the Son of God, over which the choir of angels rejoices, and the whole world throughout the earth exults. O truly venerable conception, which was first pleasing to almighty God and then was fulfilled. O truly worthy conception, which, with the Holy Spirit going before it, took its beginning from such purity that she was made ready to conceive and bear God.

Therefore most holy Anne, the parent who conceived the mother of God without any stain, must be honored by us with the greatest devotion. O what an offering worthy of God she made, when she presented her most holy daughter in the temple. Finally, it belongs to the declaration of the holy mother’s merits that the daughter whom she conceived and bore she consecrated to the Lord immediately from infancy. As was the mother’s way of life, so was the daughter’s instruction. No one can teach another what he himself has not learned; no one badly instructed trains his children well. Children often advance according to the habits of their parents, and they more readily embrace what they have seen practiced by them.

A mother worthy of her most holy daughter: from the one from whom the daughter had drawn the matter of her flesh without stain, from her also she drank in the teachings of piety. The grace of God had gone before them both and had filled them both; but it was earlier in the mother, more abundant in the daughter. The holy mother taught her daughter what she herself had first learned from her parents, although the daughter had no need of human instruction, since the Holy Spirit filled her from conception. Nor did she need maternal training, who was full of heavenly grace.

Learn, O mothers, to train your daughters for the honor of God: not to love the pomps of the world, to flee the public gaze of the crowd, to remain at home. The Holy Spirit hates publicity; he loves the secrecy of a pure mind. Why does she run about through lanes and streets, if she burns with virginal modesty? The archangel came to Mary not in public but in secret, not to one speaking in the street but to one silent in her chamber. The apostles received the Holy Spirit not in the marketplace, but shut up in the house. The most blessed Virgin learned this from her mother, or rather from the Holy Spirit, and carefully kept it.

For she had been accustomed to avoid wandering excursions; Mary remained in the house, in her usual way. Look to both of them: mothers to the mother, virgins to the virgin. Believe me: it is not fitting for your modesty to take pleasure in public; it is not expedient for virgins to be greeted in the forum, because the reverence due to modesty is lessened in one who frequently goes out into public. Since the case of a virgin is one of modesty, she flees public view. Without modesty there is no sincere virginity, nor can one who is too public remain pure.

That the holy mother Anne conceived her daughter, the most blessed Mother of God, without original stain.

Chapter Seven.

Since it greatly contributes to the declaration of the merits of the sanctity of the most blessed mother Anne that she gave birth to the Mother of God without the stain of original guilt, the prerogative of so great an honor must not be passed over by us in silence. And whatever we know of this most pure conception has been set as a sign which, even to the present day, will be contradicted by many, who, while they wish to defend the custom of nature, do not fear to assail the grace of God.

Why do the foolish bark? Why do the ignorant murmur? Is it not lawful for God to do what he wills? Behold, the Church venerates the conception of the Mother of God as pure and without stain; behold, she celebrates the feast with annual devotion, and captious men labor with rash presumption to stain it. Holy and most learned men, past and present, in various kinds of writing, proclaim in their works that this conception was never subject to original stain, and still the sons of Adam rashly attack it. Men of almost every religious order profess, believe, and preach that it was always most pure; to wish to condemn them as erring is the height of madness.

Behold, secular men, religious, monks, devout and learned men celebrate in verse and prose this conception as always most pure; and lukewarm and unlearned men, to whom the name of philosopher seems enough, strive to defile the holiness of the Mother of God. Many, I say, very learned men have published various treatises in its defense; what truly learned man has written the contrary? But you, by whatever name you are unworthily called, who, setting your mouth against heaven, have impiously blasphemed against the most pure Mother of God, you will not have done this without the grave notice of God, since you were moved to write not by piety but by impiety.

To your foolish rashness, then, we know that more than enough answer has been given by learned men in various styles. Nor by our weapons, but by the power of God, will you depart confounded. I do not condemn your error, but your arrogance, your rashness, and your presumption. For I know that to hesitate about the conception of the Virgin Mary, which God willed to be hidden, is not a sin; but [unclear].

To attack and rashly define what you do not know is unheard-of arrogance. If we are instructed to interpret for the better those things whose intention we do not know, how much more ought we to receive with piety the hidden works of God, whose reasons we do not know.

None of us was present at God’s counsel; no one knew the manner of the conception. But, led by many reasons, we, from pious belief, believe that she always existed most pure. Our adversaries, drawn away by consideration of nature, defend the contrary opinion with rash presumption. But it is safer to render account for piety toward the Mother of God than for rashness.

If we err, piety, indeed God himself, is the cause; but if you err, adversaries, say for what cause. What consideration moves you to say so boldly that the most pure conception of the Mother of God was subject to original guilt? You will answer, I know: love of truth. But show that your opinion is true, and I shall believe that you are lovers of truth. Yet you will not show it; who does not understand this? You do not understand, because you do not believe. You do not defend the truth, since you do not know it. For no one piously defends what he does not know.

Consideration of human nature deceives you: while you examine its customary course with care, you do not weigh that God is the founder of nature. He who made nature is above nature; God, the founder of the law, is not confined beneath the condition of the human law. But he who willed that a virgin should give birth also preserved her from sin beyond the order of nature. Therefore the cause of the opposing opinion takes its origin from rashness, and for that reason it does not deserve reward from God, but vengeance.

For just as punishment does not make a martyr, but the cause does, so error concerning the conception does not condemn, but obstinacy does. Finally, if examples and records of the ancients are to be believed, we read that many who attacked the purity of the glorious conception perished most wretchedly, but we find no defender of it ever struck down by God. For the surpassing dignity of the Mother of God moves us to the defense of the most holy conception, since she shone forth so great and of such a kind that she was most worthy of every honor.

If we are deceived, we are excused by holy piety. But if you err, who will defend you? Truth? But you do not know it. Justice? But justice condemns errors; it does not excuse them. Mercy? But you do not have the bowels of mercy. Who, then, will deliver you? The Virgin Mary? But you make light of her honor. The Son of God? But you do not love his mother. The prayers of the saints? But you disparage their queen. Therefore you will have no excuse, you who offend God and all his saints. You arm yourselves with scholastic arguments, and you are naked of piety. Whatever you bring forward in defense of your opinion is alien to the fear of God. For you do not seek the honor of God, you who attack the purity of his mother.

Take my counsel, and change your position. Return at last to yourselves, for it is time, and do not presumptuously defend an uncertain opinion, which one may pass over undiscussed without sin. If you love God, if you love Jesus Christ, the Savior of all, do not do so great an injury to his most holy mother, concerning whom no one is permitted to think anything except what is most holy. To believe in her conception as always most pure belongs not to necessity but to piety; not to believe belongs to human slowness. But, while not believing, to attack it and to wish to defend contrary opinions is not only not free from fault, but is also a matter of great rashness and folly. Indeed rashness is rightly rebuked where piety is rewarded; and let no one think it a small sin that is committed against God and his mother. For whoever loves the Son of God does not open his mouth against the honor of his mother, does not detract from her purity, does not stubbornly defend an uncertain opinion; and where the devotion of the humble receives reward, the presumption of the proud will find torment. For the Mother of God is believed to have been worthy to be conceived without the stain of original sin, she who, as a virgin, was to bear him who would blot out the sins of the whole world. Blessed mother Anne also proved worthy of such a conception, whose renowned way of life was most pleasing to God. Do not wonder that the Mother of God, beyond the usual course of nature, was preserved from original sin, since God, the pourer-in of grace, had prepared her as a dwelling for himself. Consider the one born to be the Mother of God, and you will not wonder at her conception without stain. Great are the things that they say, but they are true, holy, and fitting for the Mother of God; grace forestalled her conception, and at this nature marvels. We too marvel, because we faithfully believe; but her adversaries, not believing, do not marvel, but are confounded. If you can grasp these things, believe; if you cannot grasp them, do not examine them, if you do not wish to sin. For it is better to keep reverent silence concerning the purity of the most blessed Mother of God than to speak unworthy things. Therefore take care always to honor with humble silence the things that you cannot understand.

How the most blessed mother Anne presented her sweetest daughter to the Lord in the temple. Chapter 8.

At the beginning of the book of Kings we read that Anne, the wife of Elkanah, offered in the temple, for the service of God, her son Samuel, whom she had asked from the Lord, after the years of his weaning. Samuel’s offering was so pleasing to God that he not only chose him as priest after Heli had been rejected, but also filled him with the spirit of prophecy and wisdom. What, brothers, what else is indicated to us by Samuel’s offering than that the most blessed Mother of God was presented to the Lord in the temple by her mother? O how pleasing to almighty God was that offering, in which already then a most worthy dwelling was being prepared for the Only-Begotten.

God had chosen her before the foundation of the world, and what he had arranged without time he fulfilled in this presentation. How great, we think, was the joy then in heaven, because the young Virgin Mary was being joined to the heavenly Bridegroom. The most holy Virgin is led by her mother into the temple: she who was to bear the Lord of the temple, a little child of three years, is now made ready for divine nuptials.

Who, O mother Anna, could suffice to recount your joy then, when you devoutly handed over to service in the temple your daughter, received from the Lord, indeed the one who was to bear the Lord of the temple? No one ever offered God so pleasing a gift; no one ever presented to the temple a treasure of such great worth. Her holy parents marvel at manners beyond her age in their daughter; they marvel at her grace; they marvel at her eagerness. For she was full of grace from the womb, and was never subject to even the slightest stain of any defilement, she who was the temple of God.

Why do you marvel at your daughter, mother? The grace of God is not enclosed under the law of nature; the power of the Holy Spirit does not require age in order to do what it wills; the gift and will of the Most High is not constrained by many years. The Most High sanctified his tabernacle, and the ark in which he had arranged to place the true manna he adorned most beautifully within and without with the purest gold.

How perfect the mother was in the love of God she declared in this offering of her sweetest daughter. For unless she had been steadfast in the fear of the Lord, she would never have permitted her only beloved daughter, tender and noble, to be separated from her. But love of the Creator overcame a mother’s inward affections, and the pledge she held dearest above all created things she offered with a cheerful face to be consecrated to the Lord. Here nothing stronger is done; no long struggle is at work; all things were arranged without time by the Most High; all things were foreordained from eternity by the counsel of God.

O Joachim and Anna, most blessed parents, who were worthy to bring forth her who, without male seed, merited to beget the Son of God. Truly this offering is always to be honored with fitting praises, for it gave to God a mother, to the angels a king, and to the world, long lost, a Savior. And we believe that this offering was adorned with such purity that none purer could exist under God. For she was made queen of the angels, mother of God, lady of the world. The parents too, who begot the mother of the Son of God, are to be believed glorious before God.

Learn, parents, to dedicate your children in the fear of God; learn to form them while young in the love of God, lest, if you neglect them as little children, you later find them defiant. Anna offered her sweetest daughter, three years old, to the Lord; she taught the little child to fear God; she presented her to the temple to be instructed in the fear of the Lord. But now it is not so. You have your daughters instructed for dances and for love of the world’s vanity; you say nothing to them about the fear of the Lord; you urge nothing upon them about eternal life, since you yourselves learned nothing good from your parents. Let no woman glory in the multitude of her children if she has neglected to instruct them properly in the love of God, since a multitude of children [unclear in the damaged Latin].

That holy mother Anne has the highest honor with God and all the saints. Chapter 9.

We believe, and without any hesitation maintain, that holy Anne, the parent of the God-bearer, is of singular merit and honor with God: honor sufficient not only for her own glory, but also fitting and powerful for bringing help to us. For if we trust that the other saints are fit and powerful with God, we must believe that God’s parents are most powerful.

For Anne, that most holy woman, pleased almighty God so greatly that he willed the mother of his Only-begotten to be born from her. He would never have dedicated a womb to his mother unless he had found in it the merit of great holiness. For Scripture says: “The holy spirit of discipline will flee deceit, and will not dwell in a body subject to sins.” There was nothing deceitful in the most blessed mother Anne, nothing that could have offended God, but all things were upright, pure, holy, and worthy of the dwelling of the Holy Spirit.

Therefore she is rightly believed, next after her daughter, to be nearest to God in glory, since she was able to please him so greatly in this life. Let no sound disputant object to me that the saints of the Old Testament were of less merit than those of the New, since it is not time that grants holiness, but the grace of faith. I except Anne, whom I recognize as a lover not so much of the Old Testament as of the New. For she established the ark of the New Testament, whom she carried for nine months in her womb. Nor does time lessen the holiness that God’s special grace bestows. So great a grace had come beforehand upon most blessed Anne that she had no equal in virtue and holiness in Israel in her time.

It therefore seems fitting that she should avail before God in glory above the rest, she who shone before others in life. For just as the Son of God honors and loves his mother above all, so too, after her, he endowed his beloved grandmother with singular glory. But perhaps someone will say: carnal affection ceases where there is no generation of the flesh. Granted. But love does not cease where virtue abounds; affection does not end where love is continued; the love of kinship does not perish where glory is owed to merits.

I admit that carnal affection ceases in the blessed; the generation of the flesh also ceases. But the love of kinship does not cease, since among them all things are held in common. For no one ever hated his own flesh. Nor is the Son of God so without feeling that he would not love his holy parents, his own flesh, [unclear]. Or how would he not love his own parents, who loves all his saints and servants? For he says: “I love those who love me.” Who could ever love God, according to the flesh, above his parents? From their blood he was incarnate without stain; born of milk, [unclear] nourished. Far be it, therefore, that we should think most blessed Anne [unclear].

that the daughter is not without the greatest honor in her homeland, who stood forth so foremost for God on earth. If the Lord Jesus, the King of heaven, loves those who love him, it must rightly be believed that he loves his parents before all others. Nor can they be in the heavenly homeland without special glory, whom almighty God on earth had filled with such extraordinary grace.

Therefore we believe that Anne, after the Virgin Mother of the Son of God, is first, and a powerful advocate for the wretched; the King of heaven denies her nothing, but in all things for which she asks, he honors her face as that of a most beloved parent. The whole Trinity also loves her; the angelic choir honors her; all the citizens of the heavenly homeland venerate her with the greatest reverence as the honorable mother of their queen.

And not undeservedly. For those who love the king rightly venerate his grandmother. The honor paid to parents is shown to their children. But he proves that he loves the king less who does not venerate his father and mother and all his lineage. We also are usually more grieved by injuries done to our parents than by our own. Why is this, unless because the insult inflicted on them is doubled in us? For we believe that not only our parents, but we ourselves too, are marked by a grave injury. In the same way, just as we believe the insult to our parents to be ours, so we reckon the honor shown to them as shown to us.

Therefore whatever honor we pay to the divine mother Anne, let us believe without doubt that it is shown to God. For the Lord says to us in the Gospel: “Whatever you have done to one of the least of mine, you have done to me.” If he declares that everything bestowed upon the least who believe in Christ is done to himself, how much more must we believe this to be done in those who are not merely the least before him, but the greatest and most powerful. The parents of the daughter of God are not last with God, not least but greatest, not small but most powerful. Therefore let us by no means doubt that whatever veneration we pay them is doubled with God.

For if revelations are to be believed, the most blessed Virgin appeared to a certain devout person and, among other things, said to him: “If you love me, honor my mother; and whatever reverence you pay to her will be doubly pleasing to me.”

Now then, brothers, if we love the Mother of God, if we desire to please the Queen of heaven, let us honor her venerable mother with diligent devotion, and in every tribulation we shall find both of them our pious helpers. Behold, the angels of God and all the saints venerate and love Anne, and we remain mute and silent from honoring her. We, not they who already exult in the homeland, need the intercessions of the saints; and therefore it is fitting for us always to be devoted in venerating them. We, I say, who still live in the flesh and are pilgrims away from the Lord, must honor those citizens of the homeland above with special devotion, so that, helped by their prayers, we may be able to come to the joys in which they dwell.

Among all the saints, however, we believe that the Mother of God is preeminent, and Anne, her venerable parent; and if we are devoted worshippers of them, no adversities will harm us.

That the blessed mother Anne is powerful before God to come to the aid of those who devoutly invoke her.

Chapter.

Since Anne, the holy and most blessed mother of the Mother of God, is in the kingdom of heaven very near to the Son of God and to his mother in merit and charity, there is no doubt that she is powerful to obtain help for our miseries, provided that the devotion of our mind is diligently directed toward her. She cannot fail to be most merciful, who bore the mother of mercy in her womb. How merciful and powerful and ready she is to drive away human miseries, there are almost as many witnesses as there are devout worshippers of her. For she is powerful in the palace of the supreme emperor: God hears her when she prays, out of reverence for her, and whatever she asks he grants without delay.

Let him doubt her authority and power who does not know that she gave birth to the queen of angels. Let him hesitate over the mercy of this most blessed mother who does not know that the Savior of the world came forth from her most noble blood. She is powerful and near to God; she is merciful and inclined toward our necessities. Believe me, brothers, for I am certain: God is accustomed, through her merits, to grant many benefits to human beings, so that they may learn always to keep her memory in honor.

Therefore approach such a merciful patroness with confidence; knock upon her with diligent prayers, for she is powerful to obtain pardon for you, powerful to lead you to eternal life. She lacks nothing by which she can provide for our necessities; there is nothing she does not have by which she can aid us, since she always has the ability to act and the mercy to will it. Therefore let us doubt nothing, brothers, let us hesitate in nothing, for her sure intercessions will be present to us if firm faith is not lacking. From whatever tribulation we cry out to her, we shall find ready help, if we devote service to her name.

Do you wish to know, brothers, what this most holy woman is able to obtain for you? Listen. Anne drives away sadness; she destroys the lust of the flesh; she relieves poverty; she cures infirmities; she softens adversities; she quiets opposition; she removes vices; she plants virtues; she enlightens the mind; she purifies the affections; she remits crimes. Therefore, whoever you are who have fortune opposed to you in good endeavors, whoever you are who feel the storm of this pilgrimage against you, invoke holy Anne with devout and diligent prayers; knock upon the mother with prayers, and you will find remedies of unexpected consolation.

She herself is a safe refuge for the wretched, a sure remedy for the sick, an unfailing comfort for the desolate. Why do you hesitate to approach her, who is both powerful and willing to help you? She requires nothing earthly from you: not gold, not silver, but only a heart stretched out in devotion toward God and Saint Anne. Why, then, do you fear? Why do you waver?

Believe me, there is no tribulation, no distress, no necessity that can stand before Anne’s prayers. Whatever burdens you, whatever troubles you, whatever opposes your good will, bring it to Anne, and for the glory of God she will free you. It is impossible for her not to obtain everything she wishes. The King of heaven is her grandson; he will not be able to deny anything to his most sweet grandmother. The Mother of God is her daughter; she cannot pour out prayers to God in vain. The whole court of the heavenly country loves Anne as a mother and venerates her as a lady. If she asks anything from God, the prayers of all the saints will eagerly join in. Blessed is the person who has Anne as advocate with continual devotion and diligent prayers.

That holy mother Anne, as a most powerful advocate, is to be held by us in the greatest honor. Chapter 11.

With how much honor and how great reverence the most blessed Anne is to be honored by us we have sufficiently considered from what has already been said, since in the heavenly country she is honored by the supreme God himself and by all the saints with such great and, indeed, ineffable praises of proclamation. For if those citizens of the heavenly country, now set in the highest tranquility, venerate and love her as a most powerful lady, how much more should we wretched people, still placed amid many tribulations, invoke and honor her as a loving patroness.

Indeed she is to be cherished by us with great reverence, through whose patronage we may safely escape all the evils of the passing world. And truly the mother is worthy always to be venerated with fitting praises, who bore enclosed beneath her breast the beginning of our redemption. Deservedly, I say, she is to be honored, who bore for us the Mother of God without stain, through whom the Son of God came into the world as Savior. Therefore, just as we venerate and cherish the most blessed parent of God, who bore for us the Redeemer, the immaculate Lamb, so too it is fitting for us to honor Anne, who brought forth for us without fault the mother of the Savior. If she had not had a mother, whence would the daughter have come?

Let no one doubt, let no one waver, let no one burn with wicked thoughts, that unless Anne had been most holy, she would not have been chosen as the mother of the Mother of God. It was fitting that she who was to bear the Mother of God should be adorned with the splendor of every holiness, she who was to become the mother not of just any maiden, but of her than whom, among God’s pure human creatures, no one purer or holier could be found. Therefore the most blessed Anne was worthy of this office by God’s gift; she was worthy by the merit of her life; she was also worthy by the testimony of the law. Worthy, I say, was she to bear the Mother of God, she who knew how to love God above all things, and who had learned to keep his law without offense. There was no holier woman in Israel who is believed to have been honored by God with such great gifts. The barren woman conceived from seed, but without stain of seed. She conceived, I say, without stain of guilt, and bore Anne Mary, [unclear] most holy, blessed Mother of God. Who

[unclear] the king, and does not honor his parent? Does he love Mary and not venerate Anne? Let the arguments of vanity cease; let the shadow of excuse withdraw far away. He is shown to love the Son of God less who does not venerate Saint Anne.

Let the man hardened in heart and reprobate in piety blush, who claims that he loves the Mother of God and is shown not to love Anne, her mother. It is foolish and ruinous presumption to place confidence in the daughter’s patronage while scorning to honor her venerable mother. For he who has the mother hostile to him will not be able to find the daughter appeased. For the daughter loves her mother, and the whole host of the heavenly court venerates Anne. If anyone has Anne as his advocate, he will have all the saints in heaven as patrons. Therefore, dearest brothers, let us love the mother, who will be able to bring us into the sight of God. For she is pleasing and very near to God.

On the feast and commemoration of the most holy mother Anne, to be held by us especially in honor.

Finally, if we love Anne, the most blessed parent of the Mother of God, if we wish to honor her with fitting honor, it is fitting that we celebrate with yearly devotion her honorable feast, which is on the seventh day before the Kalends of August. Nor should we believe that this is sufficient for our devotion, unless we take care often and frequently to observe the commemoration of this most singular patroness.

And if an adversary wishes falsely to object to us that this feast is new, let us answer: We are not introducing new feasts, but renewing ancient ones. And on this matter I believe I have argued sufficiently above; I do not doubt that satisfaction has been given to the devout worshippers of Anne. To wish to satisfy curious and proud men is superfluous, since piety does not move them, devotion does not stir them, charity does not inflame them.

Therefore let the devout worshippers of blessed Anne believe and hold without any hesitation that her feast is ancient, and that it was customarily celebrated by the ancients with the greatest reverence, as was fitting for the mother of the most holy parent of God. For in Judea and in the regions overseas, among the faithful Christians, her commemoration was very celebrated, until at last, after the land had been occupied by unbelievers, it was neglected there for a long time. But in the regions of Europe her feast was not so celebrated, because many there came to the faith later. Yet in certain places of Europe there was always a solemn remembrance of Anne, which had been established by the faithful coming from Palestine. The altars erected in her honor long ago in various churches prove this; very ancient oratories also prove it, and the various writings of the fathers on the praises of Anne.

But why do we try to defend the antiquity of this feast, which no good and devout person will wish to attack? We have no need at present to dispute against noisy quarrelers, whom we could never persuade to the worship of most holy Anne. Therefore whether the commemoration of so great a woman is thought new by these men, or whether [unclear].

Old custom reports that this too must be earnestly promoted: that Anne’s feast be celebrated by faithful and devout Christians with due reverence. For if we honor the feasts of other saints of Christ with yearly devotion, why should we not celebrate the feast of Anne, most beloved by God? For she is not inferior to the other saints in merits and glory, since even while still mortal she was of such dignity that she gave birth to the mother of him who, immortal in spirit, lives in heaven.

And just as we make some daily remembrance of our special patrons, so too, concerning Saint Anne, as right devotion suggests, let us offer something of praise to God every day. And if her devout worshipers ought always to be ready for her honor, then on her birthday especially they ought to be attentive, for her remembrance is observed not only on earth, but is also honored in heaven with the votive praises of the saints.

It also befits devotion and suits piety that, just as Saturday is observed in honor of the most holy Mother of God by clergy and people with masses and prayers, so the commemoration of her mother should be celebrated at least once weekly. For we are quickly drawn away from devotion by concern for household affairs; and it is necessary that we be restored to it at least once in the week, lest, if we put off the honor of venerable Anne too long, we grow lukewarm and lose her patronage.

For celebrating this weekly memory, Tuesday seems quite fitting, since on that day she is read to have been both born and to have died. Indeed, in many places a praiseworthy custom has taken hold, that the remembrance of Saint Anne is celebrated on Tuesday with no less reverence than Saturday is observed in the church of the faithful in memory of the Mother of God. For among the Sicambrians and the Grunenses we have learned that on Tuesday masses are always sung in honor of blessed Anne, lights are lit, offerings are made, and the poor are more abundantly refreshed.

We have also known certain devout worshipers of blessed Anne who, for the honor of Jesus, Mary, and Anne, every Tuesday burned three candles on her altar, gave three special alms, and received as many pardons or disciplines. This custom took its origin from a miracle of Saint Anne that happened in Pannonia, where she advanced a desolate and very poor young man to great honors and riches. If anyone desires knowledge of this matter, let him read the said miracle, which is now so widely known among the worshipers of blessed Anne that it can be hidden from no one.

And we have learned that these things are done by many not only on Tuesday, but every day, according as each person’s devotion directs. Priests especially who desire to be most devoted worshipers of the mother Anne should strive, in her commemoration, to celebrate devoutly at least once in the week. Whoever takes this up for himself as a custom with devotion, we believe, will have Anne as a loving advocate in every need.

Therefore let no one be silent from the praise of so great a patroness; let no one grow sluggish in devotion toward her; let no one neglect her remembrance. For Anne looks for grace without reward. Let us honor so great a parent with fitting praise, for we believe her name was imposed not by chance at her birth, but foreordained by God.

She is rightly now interpreted as “grace,” because she was to bear the mother of grace. Rightly is she called grace, for through her intercession the grace of God is obtained for the faithful. She is also interpreted as “one who gives,” or “a gift,” because those whom she finds devoted to her honor she makes rich with many gifts of grace. Rightly is she called a gift, through whom remission is granted to the sinner. Therefore whoever is weighed down by the burden of sins, whoever is struck by the darts of temptations, let him flee confidently to the bosom of mother Anne; let him offer prayers and gifts of devotion, and there will be nothing that can prevail against him for evil. For Anne is called grace, and in accordance with her name she does not cease to obtain grace for one who asks, if she finds devout faith. Therefore, all the faithful, observe the feasts of this most holy mother; rejoice in her commemoration; also pour out diligent prayers to her, because she has power to free you from every tribulation. Rejoice in the Lord our God, all you who love Saint Anne; praise the name of the Lord, all faithful peoples, you who love the mother of the Mother of God and of the Virgin. Take Anne as your patroness, and honor her with devoted prayers, and you will always find her a faithful advocate.

By what exercises and devotions we ought to honor the most blessed mother Anne. Chapter 13.

We have heard how much the most blessed mother Anne avails by her merits before the almighty Lord; we know how worthy she is of honor. It remains now that we briefly say how she should be honored by us. And although, because of the varied character of devotion, no general rule about the manner of veneration can be set down by us, nevertheless we shall try, as far as we can, to persuade everyone, so that no one may excuse himself through ignorance from the praise of so great a mother. And since devotion first of all establishes for each person the manner of praising her, the greater that devotion is, the more useful the manner will be. As we are accustomed to venerate the other saints with various ceremonies, so too let us honor her, but more abundantly. You have the manner; apply your desire. If perhaps I seem too brief to you, take a broader manner. Kings, princes, and pontiffs of churches, if they desire to honor blessed Anne, should erect chapels and oratories in her memory, establish prebends, and found monasteries. They should also make diligent prayers to her, celebrate her memory, and feed the poor and needy out of reverence for her. With whatever zeal they venerate the other saints as their special patrons, they should know that the divine mother Anne must be honored not with less, but with more abundant honor. Likewise the prelates of the faithful should have the same manner of veneration, and should decree that the feast of the most holy mother Anne be celebrated by all in their dioceses. They should grant indulgences to the faithful for the cult of Anne, establish confraternities in her honor, and offer the libations of prayers in her name. Abbots also and the other rulers of monks...

In their monasteries let them devoutly celebrate the memory of Anne; let them build chapels and altars; let them pour out pious prayers to her. Let the leaders and brothers of the other religious orders likewise do this, so far as they can, and let no one ever grow lukewarm in the worship of so great a mother.

But you, professors of the Carmelite order, who by the title of the most blessed Mother of God and Virgin Mary are specially distinguished with a most ancient privilege, you ought to honor, venerate, and embrace most holy Anne with singular devotion, for you are called venerable from her daughter. Take care, therefore, that you are never lukewarm in the worship of the mother, you who have obtained from her daughter the name of so great an honor.

And all the rest of you also, chosen in the lot of the Lord, raise and direct your souls to the honor of the most holy mother of the Mother of God. Bestow on her whatever praise you can, and instruct those subject to you to do the same as far as they are able.

You also, men learned and distinguished in letters, in whom the vein of writing abounds, dedicate your talents to the divine mother Anne; compose verses in her honor, and praise her also in prose as much as you can. But simpler people, whose abilities are slower and not sufficiently fitted for writing, should copy out with devotion what has been published by others; let them read it more often, and for the edification of others also let them fasten it to the walls and altars of the holy mother. Let them read prayers fitting for her honor; let them read due praises; let them read hymns, songs, and prose pieces.

Let no one be idle from Anne’s praises; let no one be silent; let no one grow lukewarm. Let all peoples redeemed by the blood of Christ celebrate the memory of Anne, from whose merits great hope of salvation is promised to us. But lest material for prayer be lacking to Anne’s devout worshippers, three years ago we made, in her honor, a brief prayer after the likeness of the Angelic Salutation, which is now both possessed and read by many.

It seems sufficiently fitting to us that, just as in the rosary of the Mother of God we pay five Lord’s Prayers and fifty Angelic Salutations, so also we should do the same in honor of Saint Anne, yet in such a way that in place of “Hail Mary” our prayer which follows is said.

Prayer.

O venerable Anne, mother of the Mother of God, most pleasing to the Holy Trinity, honored above all women: blessed are you in your daughter, and blessed is the offspring of your womb, and the virgin-born son of that offspring, Jesus Christ. Amen.

Many have established this prayer in honor of Saint Anne in place of the Angelic Salutation in the rosary, because it is brief and not useless. But if our prayer for the rosary of Saint Anne does not please anyone, let him read the salutation according to the custom of the Angelic Salutations, and at the end, after he has said “Jesus Christ,” let him add this clause: “And blessed be your most honorable mother, Saint Anne, from whom your flesh proceeded without stain and without defilement. Amen.”

And they say that the holy Mother of God revealed this clause also to someone devoutly enclosed [unclear]. If this too does not please anyone, let him, according to his devotion, make another prayer suited to the honors of the most blessed mother Anne, as he thinks better.

So too there are many other practices of holy exercise, which have been left to each person’s judgment and devotion. A devout mind will always find ways to honor most holy Anne with due praises: by fasts and tears, by alms and prayers, by vigils and disciplines, by hymns and readings, the most blessed mother is to be honored by us.

And it offends us not a little that to this day we have found no fitting history concerning holy mother Anne, one suited to her honor, her feast, and everything belonging to it. For the history now in use among many in different forms is varied and, as it seems to many, not sufficiently elegant; I think it less worthy of such great merits, and in very many places it appears apocryphal. Nor is only one found, but several, with people adding, as each saw fit, what was less approved. What shall I say about the office of the Mass, which we see in many places marked by a similar variety? The office sung by very many, which some devout person drew from the Saturday office of blessed Mary by changing the sense and words while the melody remained, seems less conducive to devotion, since hearers, deceived by the likeness of the melody, think that it is being celebrated not for Saint Anne but for the Mother of God. If the material is pleasing, let at least the melody be changed. All this could easily be corrected if the authority of some pontiff intervened, relying on which learned men would compose a history and office regulated in sense and melody and approved by the Scriptures.

That the most blessed mother Anne rewards her devotees in many ways, both in this life and in the life to come.

Chapter Thirteen

If the frequent display of miracles earns reverence for the saints, blessed Anne is most worthy of the highest honor, for she daily bestows so many and such great benefits upon her devout worshippers that there is no one who could recount them all.

We know indeed many miracles of Saint Anne, both new and old, but it is not our purpose here to direct our mind to them, since we have learned that many call them into doubt: not because they contain any falsehood in themselves, but because many modern men, who seem learned to themselves, do not believe miracles but disparage them. Therefore we do not wish to give an occasion for disparagement, nor to expose the treatise, I think, to suspicion, lest they say that we write not correct things but apocrypha. For no one understands, no one believes, no one grasps what daily benefits God shows to the lovers of Saint Anne except the person whom devout experience instructs.

But we know that through the invocation of Saint Anne many powerful, learned, noble, and low-born men, virgins and women, young and old, have often been freed from the greatest tribulations, rescued from dangers, and wonderfully helped in necessities. Many also of both sexes, religious persons [unclear].

And we have found that laypeople too have very often been freed by Anne’s merits from the gravest temptations of flesh and spirit; some, placed in want and poverty, have unexpectedly been abundantly provided for by Anne’s intercessions; others have been healed from serious calamity. Who could recount how many have been cured, through the aid of the most loving mother Anne, of harmful sadness of mind and melancholy? How many also have come through adversity unharmed, fearless among enemies and robbers, safe amid the dangers of the sea?

Anne, the most holy mother, has been accustomed to rescue many devoted to her from various temptations, to free them from the contagion of plague, and to heal them of various infirmities. Who could tell how many she has brought back from the worst despair to hope in mercy; how many she has recalled from the hardest habit of sin to the paths of repentance; how many, living lukewarmly both in religion and outside it, she has inflamed with the fire of divine love? By her merits and intercessions women in childbirth have been freed from dangers otherwise close to death; many also, as we read, have been snatched from the sentence of eternal damnation.

Finally, she is said to have kept some of her worshippers from the disgrace of infamy; others she is remembered to have freed from desperate illness, some from chains and prisons, and certain others also from imminent dangers of death. We read too that by her merits some have been recalled from death to life; others, at the point of death, have been most mercifully visited by her and, before they left the world, made already secure concerning heaven. Often also she is said to have enlightened the dull minds of certain people, so that those who before had been despised as unlearned afterwards became an object of admiration to many. Orators too, often stumbling in speech, she is said, when invoked, to have strengthened so greatly that they found themselves made not only capable, but even readier in speaking to the end. Finally, we read that lost things have been wonderfully found through the invocation of Anne.

But why do I strive after what is boundless? Even if I had an iron voice and a hundred tongues, I could not run through all Anne’s benefits, by which she has known how to come to the aid of her worshippers. There are found as many benefits from her as there are hardships in human life. From whatever tribulation anyone cries to her with devotion, he can obtain help. She extinguishes the flames of fleshly desire; she turns the little sparks of sadness in the mind into saving joy; she grants the necessities of life; she preserves a good and honorable reputation. She frees women in danger in childbirth; she softens pains; she puts demons to flight. When invoked, she helps those laboring in tribulation; she brings travelers back to their homeland; she hears the wretched who cry to her. She knows how to give whatever a Christian person may lawfully ask, provided only that devout faith commend the one who prays.

Concerning all the things that I have merely touched on by mentioning them generally, we have specific examples readily at hand, by which we could show that we are writing not uncertain things, but deeds done in truth. But it is not our present purpose to weave a history, but to set forth the praises of the blessed mother Anne as far as we can.

to declare with sincere simplicity. For I would not have said that she is to be venerated on account of miracles, but on account of piety toward God. So many and such great miracles concerning the blessed mother Anne have become known to me that, if I wished to write them all, I would be compelled to enlarge this treatise excessively. The greatest of miracles is this: if through her merits we may deserve to receive compunction and forgiveness of our sins; if to overcome evil habit; if to come to eternal life. For this end, and no other, she is to be venerated by us.

On the fraternity of the most blessed mother Anne, namely whether it is useful and necessary, especially in our times. Chapter XV.

Since in these last days charity is growing cold and iniquity greatly abounds, it is very necessary for us, my brothers, that just as almost daily we are stained by sinning, so also through frequent zeal for holy exercise we may every day be renewed in good will. For there has never been any holy institution so fitted to human conduct that, with time, it has not fallen back from its first fervor. Thus all the orders of religions, failing with the passage of time, have withdrawn from the first form of their institution; and unless they had more often been reformed by greater diligence to the paths of regular life, they would have remained in their deformity. The same also happens among Christians, who today are found to have fallen far away from the first institution of the faith. Where now is the former fervor of our faith? Where the devotion of the people? Where the holy way of life of priests? Charity has grown cold, and all the pursuits of religion, together with it, have for the most part perished from among men. Who would believe how great a loss evil morals have already brought upon the Christian faith? Behold, with God permitting it because of the crimes of men, the infidel Saracens, Turks, Tartars, and the other enemies of the Catholic faith have, after slaughtering Christians, brought Asia, Africa, Greece, the Hellespont, and a great part of Europe under their power, so that the twentieth part of the world which once was Christian is not Christian today. And indeed, unless the mercy of almighty God preserves the remnants left in Europe, it will soon be over with the Christian name. Since, therefore, burdened by our sins, we are not sufficient to obtain the mercy of God, the intercessions of the saints must be implored for us with assiduous prayers, so that, appeased by their merits, the eternal judge may grant us pardon and peace, which we do not deserve. And lest devotion, as is customary, fail with time, one must labor with great care so that, by the mutual exhortation of the brothers, it may attain perseverance. Hence a praiseworthy custom has grown up in the Church of God: that the faithful establish congregations in honor of certain saints, which they call fraternities for the increase of devotion. Thus knights act in honor of Saint George; archers, of Sebastian the martyr; pilgrims from Galicia, of James the apostle.

Now, therefore, if we believe these and similar confraternities useful for obtaining the mercies of God for the people, we trust that those which are instituted in memory of the most blessed Mother of God and of Anne, her most holy mother, are incomparably better. For by as much as the Mother, together with her venerable parent, surpasses the other saints in heaven in merits and holiness, by so much the confraternity dedicated to her name holds the more eminent place.

The faithful, moved by pious devotion, in order that they might deserve to have her as a ready advocate with God, instituted a confraternity in her honor under the name of the Rosary; and it has now become so widespread through various regions of the world that there is scarcely any province in which they do not have several. But devout worshippers of the most blessed Anne, considering that the devotion of the faithful could also greatly advance through these confraternities, thought to establish, after the example of the Rosary, a praiseworthy congregation in honor of holy mother Anne, so that the name and praises of so great a patroness might come to the knowledge of many.

Thus this holy confraternity began in the diocese of Osnabruck; and, confirmed by Conrad, bishop of the said church, almost ten years before this under Frederick III, and, as is reported, attested by miracles, it has greatly multiplied. Then [Rumoldus de Laubach?], prior of the Carmelite convent of Frankfurt, a very great worshipper and lover of the holy mother Anne, at the urging of certain notable persons, established the same confraternity in his aforesaid convent; Berthold of Henneberg, most reverend archbishop of the church of Mainz, confirmed it, and the supreme pontiff Innocent VIII, in the eighth year of his pontificate, approved the same by apostolic authority.

And indeed it is a worthy institution: that the Carmelite brothers, who are especially distinguished by the title of the most blessed Mother of God, should also be more ready in the praises of her mother. Today there is a great and numerous company of persons of both sexes in this confraternity, who daily do and expend many admirable things for the honor of Saint Anne. But in various places this same venerable confraternity is being erected by the faithful and celebrated with fitting devotion.

Yet detractors of this honorable confraternity are found, as from the beginning there have been detractors of every good thing, who assail it with wicked presumption, tearing it with an impious tooth. What displeases you in this most holy confraternity, O profane detractors? What do you have against them? Bring it forth, that we may hear. You say: These confraternities are superstitious, because they weaken the Catholic faith, withdraw due worship from God, and despise obedience to parish churches. Moreover, they say, it denies the customary and due offerings to their priests, offers abundant gifts to monks and to its own confraternities, and leaves its mother churches empty and ruinous. These are the heads of the opposing party, the charges of an unjust accusation, the objections of wicked detraction. To these we shall briefly respond in order.

This confraternity of the most blessed mother Anne is not superstition, as you say, O impious slanderers, but is true, upright, and holy; in it the worship of God is not diminished but increased; obedience is not despised but commended; the Catholic faith also is not [unclear] by this holy confraternity, as you think, but is renewed and defended; [unclear] through the exercises of holy charity, so that, being formed, it shines forth.

As for your lament that parish churches are deserted, that is to be imputed in some measure to your own offenses: you demand milk and wool from the sheep of the Lord, yet you do not feed those very sheep as you ought above all, nor do you guard them. Why do you pretend that offerings are denied to you, when you abound in many riches? Every pastor is a vicar of Christ; if he wishes the faithful to be free in hearing masses, there is no one who can forbid him. You have not seen all the privileges of the monks, nor will you see them. Who does not know that for the sake of your purses you wage war against holy confraternities, and that you assail monks not for love of God, but of gold?

Behold, the supreme pontiff has confirmed this confraternity; behold, the lord archbishop Berthold, than whom there is no other more [unclear], has approved it by ordinary authority; and you foolish men still murmur. Cease, I beseech you, cease from this folly, and do not rebuke what you know so many pontiffs have approved. Believe me: it is not good to stretch out the tongue against the saints of God; it is not good to wish to forbid so great a devotion toward Saint Anne. [Unclear] belongs to Mary, who lets loose her own against these Annes. If you do not believe my words, observe those who are such, and by experience you will know that I have spoken the truth. It is rash to rebuke a good that is seen to be of benefit for the salvation of many.

Many good things pleasing to God come from this most fortunate confraternity, of which those outside it are very often empty. It draws to charity those whom God and his first worshippers [unclear]; by the face of brotherly love [unclear]; it calls them back from vices and sins; it inflames them to the love and desire of supreme happiness. I believe how many masses, how many prayers and alms, how many holy works are done each day in this confraternity, which otherwise perhaps would be omitted. May the almighty Creator illumine the hearts of all Christians for similar exercises of devotion; would that he inflame the minds of all to cultivate the confraternity rightly. How great [unclear] toward this, how [unclear], and how great concord and devotion in the Catholic Church [unclear]. Indeed, if all came together in this confraternity, [unclear] could abound. It could happen that, by refraining from mutual injuries for Saint Mother Anne, they would be made more ready in the love of God.

[unclear] and come together in holy unity; let them cease from wars and mutual insults out of reverence for so great a patroness. A plainly useful fraternity, and always to be honored, which shapes faith by works, raises up hope, stirs charity, and kindles devotion. For through it sluggishness is shaken from the minds of the faithful, and the fervor of holy newness is inspired. Whoever attacks this is mad; whoever speaks against it is more foolish than a fool; whoever strives to destroy it envies Christian salvation. Many things indeed still remained to be said in praise of this most holy fraternity, had not the occupation of domestic affairs claimed me for itself. What has been said by me against its adversaries has been put forward not with the intention of railing, but with the intention of correcting and amending. Yet I trust that there are few who set themselves against the holy mother and her fraternity.

Conclusion of this work and excuse for the insufficiency of the author, with an exhortation to the fraternity

Chapter sixteen

Although I had proposed at the beginning to describe more things concerning the praises of the most holy mother [Anna], nevertheless from this point onward it has already pleased me to cease, lest, if I extended the treatise to an immense length, I should choke the reader’s devotion with excessive prolixity. For those who desire to persuade others ought to find brief discourse, and one rich in the majesty of thoughts. I certainly do not persuade myself that I have strayed from the first; but what I have accomplished in the second will be judged by those who are to read our poor little night-work, such as it is. I have satisfied my promise; I have also satisfied my friends; but satisfaction has been made neither to my devotion nor to the dignity of the subject. I wished more than I was able, and I did less than I wished. Finally, who could suffice to venerate with worthy praises Anna, the parent of the most blessed Mother of God? I therefore confess myself unworthy to speak of the most holy mother, since I am a sinful man and entangled in offenses from my youth. And yet I could not keep silent from her praise, because necessity lay upon me, and devotion, strongly surrounded by the prayers of friends, was pressing me. But after it has come thus far, the excellence of the subject has oppressed me, impatient of the heat of summer, so that now I ought to honor in silence her whom I do not suffice to praise. But whatever things have been said and written by me in this work, I submit to the holy Roman Church and to all learned Catholic men; from their determination I never intend to dissent. Whatever the most holy Roman Church determines is to be believed will be to me a most firm faith. Finally, we turn our speech to you, friends, devotees, brothers and sisters of the most holy mother Anna, asking that, accepting in good part those things which have been written by us from great devotion for the praise of the holy mother, you beat upon the holy patroness with devout prayers, so that she may assist us with her accustomed loving-kindness, absolve our faults, obtain virtues, and secure eternal life. We also exhort you to take care to persevere in the love and fraternity of the most holy mother, honoring her with continual praises, so that, absolved from faults by her merits, you may live a tranquil life here and, after this life, an eternal one.

Here ends the book of lord Johannes Trithemius, abbot of Sponheim, of the order of the divine father Benedict, on the praises of Saint Anne.

There follows a tetrastich on the most holy mother Anne

Johannes Trithemius, abbot of Sponheim: a tetrastich on the most holy mother Anne.

Anne, venerable mother of the nourishing Virgin, excellent in merits and powerful in piety, no one who honors and venerates you departs sorrowful; for you bring to all the gentle help of salvation.

Distich of the same man, which he placed at the image of Saint Anne.

Whoever in adversities shall call upon Saint Anne with devout prayers, he will be well protected.

Of Conrad Celtis Protucius, poet laureate: a tetrastich on Saint Anne.

Anne has never dismissed anyone’s prayers empty, but, radiant, has always brought the hoped-for aid. Therefore let us heap manifold honor upon the pious mother, who permits no one’s prayers to be empty.

Of Theodoricus Gresemundus the Younger of Mainz: a tetrastich to Saint Anne.

Anne, parent of the Virgin Mary, hail, favorable one, worthy [unclear] the work of our salvation. The human redemption which began through you, I pray, continue, covering our crimes with prayers.

Of Rodolphus Langius, canon of Münster: a distich on Saint Anne.

Great parent Anne, hear the vows which pregnant women, with fruitful womb, bring to you.

Of Jodocus Badius of Ghent: a tetrastich on Saint Anne.

Anne, glory of the world, mother of the mother of Jesus, by the merits of the mother, may your grandson grant the stars. Saint Anne, bringing forth the first-fruits of our salvation, help us with your offspring and with your grandson.

Rodolphus Agricola in his poem on Saint Anne, among other things, thus:

Anne, venerable mother of the mother of the highest Parent, you who first open the path of salvation to the peoples: from you flee all diseases, pallor and pain, and every harmful thing that dwells in soul or body; whatever there is among human beings that troubles cares and hearts flees from you, as clouds driven by winds are wont to do.

Rutgerus [venerable?], regular canon of [Baynen?], to the image of Saint Anne

Here with deep prayers and with devoted [unclear] I weep, where Anne, the parent, sits with her blessed offspring. Do not doubt: you will receive whatever you ask of him, for powerful Anne continually sends [it] by her prayers.

A distich by the same on Saint Anne

Anne, mother of the parent of Jesus Christ the mother of God, we ask of you: drive every sin away from us.

The rosary of Saint Anne by Jodocus [Beiffel?], patrician of Aachen, to the reverend father and lord, lord Johannes Trithemius, abbot of Sponheim, of the order of the divine father Benedict.

Whoever wishes to read this rosary in honor of the most blessed mother Anne with devotion should recite the Lord's Prayer together with the salutation of Saint Anne, which he should repeat after every two verses; that salutation is as follows.

Hail, venerable Anne, mother of the Mother of God, most pleasing to the Holy Trinity, honored above all women, blessed are you by the Lord, and blessed is the fruit of your womb; and blessed is the blood born from you, Jesus Christ. Amen.

Our Father. Hail, [Mother] of God.

Anne, let me, wretched as I am, set forth your praises; for, if you permit, I shall bring you garlands and roses. Anne, you shine, a venerable offspring of the kings of Judah, renowned for your [unclear], with your pious husband Joachim. Anne, [unclear] you wept in your husband for chaste loves, the sole glory of married women and [unclear] honor. Anne, you seek a pious child, and not for vain uses, but that with holy posterity she may worship God. Anne, a swift messenger from the heavenly court announces to you: "Rejoice," he says, "for, exulting mother, you shall have offspring." Anne, you will bring forth offspring blessed with such great virtue that, with virginal honor, she will shine as Mother.

Hail.

Anne, you will bear a daughter whose [unclear], whom the world does not contain, God himself willingly enters your chaste womb. Anne, at last from your blood will arise the blood which, shed for the wretched, hopes [unclear] the guilty. Anne, so great an expectation befitted your childbirth, for it is no easy thing to have the mother of the Mother of God. Anne, the praises of your offspring will fly above the stars; all ages will proclaim you also blessed.

Our Father. Hail, [Mother] of God.

Anne, you are believed to have conceived Mary pure from evil, and to have had her holy before God. Anne, you bear things other than those which figures had signified, her whom the holy fathers sang would come. Anne, you bear the enclosed paradise, the tree of life, blessed and sacred with every honor of the countryside. Anne, heavily laden you bear the garden which the fiery [unclear] cherub guards, glowing night and day. Anne, you bear the flower that surpasses white lilies, humble violets, and the scarlet rose. Anne, in you the Mosaic ark is discerned, and the golden urn of heavenly bread lies there. Anne, you bear the bride of the true Solomon, and a house adorned within and without with every jewel. Anne, you bear the temple whose inner chambers sweet sounds, music, and every rejoicing have filled. Anne, you bear the veil, in the beautiful image of the fathers, holding within itself the things done, which may cover the ark of God. Anne, you bear the offspring whose head the golden flame of Phoebus clothes, and the white moon her snowy feet.

Our Father. Hail, [Mother] of God.

Anne, now made possessor of longed-for Mary, you can scarcely contain in your whole breast the joys that have arisen. Anne, all the stars applauded Mary newly born, and an unaccustomed radiance flowed from the pole. Anne, it is right to believe that angelic choirs celebrated the birthday of your child around you. Anne, the deep shades felt your childbirth; then the new light itself terrified the Stygian pools. Anne, as parent, you hesitate to touch your daughter with your hands, she who is brighter than the sun and than the lights of heaven. Anne, why do you fear to handle the heavenly girl? She smiles at her mother; she does nothing sad.

Hail.

Anna, [unclear], behold, your daughter reaches for the milky breasts, and seeks your neck with tender hands. Anna, you break off delays, baring breasts and bosom; you receive her tender little limbs in your tender lap. Anna, you cherish your daughter, and from your breast she draws the sweet juices with rosy mouth, sounding gracious murmurs. Anna, if you knew how great pains your daughter will bear, and how many deaths she will endure, you would now be nothing. Our Father. Hail, [unclear] of God. Anna, it is dear to your heart to adorn your daughter with approved morals, and to have ordered her for the highest God. Anna, you prepare to bring your daughter into the lofty shrine; but the nourishing one of her own accord reached the step of the heavenly ones. Anna, with slow pace and labor you follow the swift one. The eager little virgin consoles her weary mother. Anna, why do you marvel at strength in the tender virgin? You do not see human things, but holy signs of God. Anna, you are accustomed in poverty to give offerings to the sacred temples; now you give that than which no woman ever gave more. Anna, when you wished your consecrated daughter to dwell, she gladly entered the cloisters and [unclear] virginal Lord. Anna, about to send away the holy one, you wear away cheeks and eyes with weeping; deep love holds you unmoved. Anna, return home; leave your daughter trying [unclear]; unless she thinks of the one who is to come, “I am here.” Anna, may your daughter fly through the ethereal recesses; may love sent from the highest summit possess her. Anna, two Marys born to you are there to serve you; nor will they honor you with slight devotion. Our Father. Hail, [unclear] of God. Anna, by your weeping you have been taught to succor [unclear]. Hence also, when called by the wretched, you readily favor them. Anna, you are accustomed to overturn the fixed laws of nature, and so you will. Let the barren woman now be a joyful parent. Anna, you even set in place the gifts of flowing fortune, lest, slipping suddenly, they flee from our laps. Anna, you drive away disgrace; you give the gifts of fair fame. You relieve sorrows, and love yields to you. Anna, whether hostile force terrifies someone, or whether the bonds of a dark prison hold him, Anna, be present as faithful relief to sick mortals; with you as guide, lost life returns to the languishing. Anna, mother, the sailor calls upon you amid the fearful wave, if wind and water have laid the torn ship low. Anna, mother, you are always to be feared by the black tyrant; as ice flees fire, so that harmful one flees you. Anna, mortal hearts cannot ask of you in vain whatever you will, and whatever your daughter and God will. Anna, therefore blessed by merits and by so great offspring, Anna, great mother, look upon our prayers. Hail.

Prayer to be said after the rosary. Almighty and most merciful God, who deigned to choose blessed Anne as the mother of the mother of your Son: grant, we beseech you, that we who honor her memory with faithful devotion may, through her merits, obtain also the helps of eternal life. Through [etc.]

Here ends the rosary of Jodocus Beissel, professor of both laws, patrician of Aachen, addressed to the reverend father Johannes Trithemius, abbot of Sponheim, of the Order of Saint Benedict. From Aachen, on the third day before the Ides of April, in the year 1483.

A poem of Adam Werner of Themar on the most holy Anne, addressed to the reverend father lord Johannes Trithemius, abbot.

Let us sing praises to the renowned grandmother. Dear kinsman of Jesus, move the plectra of praise; nor may you, chaste mother, daughter, be absent from the choir as I sing. Anne, offspring of kings, long endures barren in a second marriage, and grieves that she is without child. Weeping, she prays for offspring, nor do tears flow in vain. Heavenly messengers promise a child; pregnant, joined to her husband, then as childbearing mother she is approved by the birth, through whom our salvation came. Thus the venerable stock of Jesse grew green; the rod will be fruitful with fertile shoot; refreshed by its flower, we revive from the death pronounced upon us. By this birth Joachim becomes worthy to stand in the shrines, removing the reproaches of the priest. Thus, Anne, make us worthy to bear pure prayers to your grandson. Commend us to the boy whom holy charity bears; we ask it by prayer, O blessed matron. Christ denies you nothing. To Christ, who as companion of the Spirit reigns with the Father, be glory through all ages; whom your prayers, O Anne, grant as reconciled to us. Amen.

This hymn is sung under the melody of that hymn which, on the Nativity of Saint Mary, is used in many churches and begins: “Rejoice, mother, in your inmost bowels.” From the castle of Heidelberg, on the second day before the Kalends of February, 1494.

Johannes Herbst of Lauterburg, poem or hymn concerning Saint Anne, addressed to the reverend father lord Johannes Trithemius, abbot,

Rejoice, Anne, you who are a refuge for the wretched; we pray, we sing, we bring forth songs. On the holy feast, be present with your offspring; now we speak praises to you.

Rejoice, earth shining, fertile with grass and wet, drenched with deifying dew, from whom was born the Virgin, purer than the ether, innocent of sin.

Rejoice, you who had been of royal seed, already [unclear], given to a husband; you had led a chaste marriage, long without offspring, made a mother by a vow.

Rejoice, you who, at the reproach of the priest, [unclear], were confounded; with tears you call upon God. Having been heard, you receive your husband as he comes to meet you at the gate called Golden.

Rejoice, you who joyfully embraced Joachim, your husband, as he came to meet you; and, taught by a heavenly divine power, thus the Mother is conceived in your womb.

Rejoice, sagacious simplicity, praised by an angelic choir, and divided threefold: goods for the temple, for the needy and the poor, and a part for your servants.

Rejoice; the people of the faithful celebrates the feast. [unclear]; and by your prayers, Anne, may you render Christ propitious. Amen.

This hymn takes the melody of that hymn which is sung concerning the Ascension of the Lord, namely Festum nunc celebre, etc., and of that hymn concerning the martyrs, Sanctorum merita inclita, etc. From Heidelberg, February 3, 1494.

An elegiac poem of Mutgerus, venerable regular canon in Heyna, in the diocese of Worms, on Saint Anne.

Of the splendor of the fatherland, of the brightness of uncreated light, splendid mother of the Virgin Mother, hail.

You, holy one, bore for the Lord a divine maiden, from whom Jesus, the kindly light of the world, came forth.

You, Anne, steadfastly call the one born your grandson, although he himself made the heavens and the ground.

In the flesh Jesus himself is your grandson; he joined supreme divinity to flesh, for he is God and man.

Therefore, although Jesus has always existed, yet he chooses and deigns to be called your grandson.

Do not hesitate to assail such a grandson with prayers, Anne; we ask you, who will carry all things asked.

If at first he has not bent ready ears, run more swiftly, Anne, to your daughter.

Let your daughter show her breasts to her son Christ; straightway the kindly parent will grant what is desired.

If the matter is very difficult to obtain by prayer, let the daughter seek help with her mother.

My faith is firm, and I do not doubt that presently the Lord will hear both as they pray with a gracious ear.

Therefore, brothers, with continual prayers one ought to seek the help of Anne and Mary together.

It is established that if you honor the mother of the Lord's mother, [unclear] you cultivate the very title of the Virgin Mother.

Again, if you venerate the mother of the Lord, it is clear [unclear] that you prepare praises to the Lord in the mother.

May praise, power, and honor be to the Son born from Anne's child, and to the highest Father and the Holy Spirit. Amen.

A Sapphic poem of Johannes Trithemius, abbot of Sponheim, on the day of Saint Anne.

Let us celebrate the feasts of sacred Anne, of the mother excellent in merits, who brought forth to the world the mother of the Son of God the Father.

Her venerable [unclear] life is deservedly praised by us: blessed, distinguished by endowment, bringing relief to wretched minds.

She heals the weak, purges all evils, brightens the hearts of the sorrowful with joy, sets fitting things before us, directs and governs, smooths rough things.

Mighty, residing in the court of the highest King, she wipes away stains by prayer, bestows grace, and leads faithful souls to the stars.

Famous mother, help, preserve, refresh, and govern the brothers here who frequent your feasts, uttering vows and praying to you for good things.

May honor and power be to the Thunderer above, who, God simple and likewise triune, has bestowed the crown of great glory upon Anne forever. Amen.

This Sapphic hymn is sung to the melody of Ut queant laxis, Vita sanctorum, Virginis proles, Quod chorus vatum, Iste confessor, and similar hymns that are Sapphic in their song. From Sponheim, July 7, 1497.

An elegiac poem of Johannes Trithemius, abbot of Sponheim, on holy mother Anne.

How great the rewards that Anne gives to her devotees, no one grasps in mind nor can speak with mouth.

She drives harsh things away, obtains pardon, increases the adornments of honor for her own, and causes them to be in heaven.

By contrast, many exceedingly bitter things accompany those who despise mother Anne; take heed beforehand for yourself.

She [crushes?] the proud, casts the powerful down from honor, and [allows?] them often to endure great scandals.

This is clear and remains fixed: Anne offers joyful things to those who honor her, but, grim, brings back many things to her enemies.

Therefore, men, I advise you: serve so great a patroness; let the female choir also be present together in love.

What we write is clearly established by examples; open ears will receive what helps devout hearts.

From Sponheim, July 17, 1493.

A Sapphic poem of Rutger the Sicambrian, for a hymn in praise of Saint Anne.

We sing your praises, venerable Anne; favor those who praise you with their measures, obtaining for all the pardon of salvation, and granting rewards.

You, Anne, parent of the mother of Christ, shining in the highest citadel of [heaven?], obtain whatever you ask of the Begotten of the almighty one.

You heal the sick, wipe away stains, make your faithful servants attain their prayer, and at last grant them to climb into the heavenly kingdom.

By your approved character, Anne, you bent the highest Lord with many prayers, so that he would grant that you become the mother of so great an offspring in the world.

To the highest Father, to the heavenly Son, and to the Holy Spirit be honor and power, brightness, virtue, holiness, and [unclear] for all [time?].

Another by the same.

Anne, mother of the virgin mother, let us all resound diligent praises with all the powers of the inmost heart, with ringing voice.

She brought forth for the wretched race, stained by the blemish of mother Eve, the changing offspring, and the radiant beam which she gave to the world.

This light of the world, as it passed through the darkness, drove all things away, shining with heavenly light, as holy John resounds in the sacred book.

Anne, mother of the divine maiden, you call the groaning grandson [unclear]; do not refuse the people praying, so far as the flesh is concerned.

Virgin, on our behalf, favor the prayers of Anne, your mother, who earnestly entreats; you, grandson Jesus, easy to entreat, fulfill her prayer.

To the Son born of Anne’s daughter, with the highest God, be honor and power; to the blessed Spirit let equal honor be for all time.

A poem by the same, in iambic dimeter, which is sung to the melody of the Ambrosian hymns.

Bowed down, let us honor blessed Anne’s feast, singing due thanks with our voices and in our inmost hearts.

This mother of the gracious Virgin, who brought forth the radiance of the world; this woman who by her virtues made herself most pleasing to God.

She drives away delays; she confers grace by her prayers. She lightens most dreadful illnesses, of body as well as spirit.

In praise of her, King of heaven, to you with resounding songs, and at once to the [unclear] Spirit, we bring forth pious praises. Amen.

A poem in alcinamic meter by the same, which is sung to the melody “Crux fidelis” or “Pange lingua.”

This company, with voice, vows, and pious hearts, is eager to utter the feasts of Anne, so illustrious a mother. Be gentle, we pray, to those who praise you.

You, parent of Mary’s mother, you, most pleasing to God, preserved the beginnings of the law which Moses once gave to the ancient fathers and to the Hebrew peoples.

Wondrous gifts, gracious one, you obtain for the faithful by prayer pleasing to the Son of the high Father. You heal the sick, and grant that hearts be pure.

May the Father, and also the Son with the Spirit, entreat you; and may you, rejoicing, give to us as we sing praises of the renowned Anne, foremother of the kindly Virgin. Amen.

A poem of Rutger Venrai, a German, regular canon of Hein, on the book concerning the praises of Saint Anne.

Whoever you will be, reader of this excellent book, put vain fear aside; it contains nothing frivolous. Now pregnant with wondrous meaning, and sweet with charm, Abbot Trithemius has produced it by his art: watching over books, guardian of the Sponheim fold, who cultivates the sacred writings of threefold language. Here you will find titles of Anne full of reason and art; only turn them over with a pious heart. He does not follow vain and everywhere doubtful little tales; he teaches the clear streams of sacred eloquence. Therefore, I pray, read with love the worthy praises of venerable Anne, which the learned man has brought forth for you in love.

Johannes Trithemius, abbot of Sponheim, greeting to the reader.

When recently, at the insistence of friends, I had resolved to write something about the praises of the most holy mother Anne, certain fathers of the order of the brothers of Blessed Mary ever Virgin of Mount Carmel asked that I not omit the defense of Mary’s most pure conception. And so, moved by their prayers and otherwise persuaded by just reason, [unclear] the seventh chapter of this work, concerning the conception

I have set down beforehand [what concerns] the Mother of God and Virgin; and lest anyone receive it otherwise than my intention holds, I have thought that the readers should be warned. For I know, and it does not escape me, that many most holy and most learned men once wrote that the Mother of God was subject to the original stain, men who flourished long before the Council of Basel. Now I pass over their opinion, [unclear]; and I intend to say or write nothing at all against them. Indeed, if anyone sees that some things have been said by me rather harshly, let him refer them not to those who hold opinions otherwise than we do, but only to the points [unclear], which, without learning, the babblers who assert another opinion do not fear to call heretical. And this is what my [writing] indicates; it notes nothing further of the past. For when I say that whatever solid foundation [unclear] which the unskilled murmur, this belongs to what is further, not to what is past; and today it censures obstinate men, not the ancient contrary opinions.

But you ask what learned men have written to the contrary: I am not referring to the ancient Fathers, but I mean those who, after the determination of the Council of Basel, think otherwise. And so only the obstinacy of the more ignorant persons of this [unclear], not the learned inquiry of those who hold another opinion, is censured; indeed I am not ignorant of the declaration of Sixtus IV, Supreme Pontiff. But it has seemed to me that the most pure conception of [the Virgin] is in no way at variance with the faith of the holy Roman Church, which she believes and venerates, as she shows today by many documents. Finally, with the doctors of the universities of Paris, Cologne, Heidelberg, Erfurt, Vienna, Leipzig, Tübingen, Ingolstadt, Basel, Mainz, and many others at Rome and in nearly all the orders, with the Christian faithful spread throughout the whole Christian world, I am not afraid to venerate the pure conception of the Mother of God and Virgin Mary; I do not admit obstinacy, if, obedient to the Roman Church, I wish [to remain] in the reverence of that venerable Church, my nurse and mother. This is the pure and sincere intention of this chapter of mine, in which I think that no one’s opinion is in any respect diminished by me, briefly and without obstinacy. Reader, farewell.

This letter of the lord father Johannes, abbot, is missing from certain copies through carelessness and negligence; nevertheless he himself commands that it be appended to all copies, and has decreed that it be considered appended to each one.

Printed at Leipzig by Melchior Lotter.