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 holy father Benedict.

The Most Ornate Book of Johannes Trithemius, Abbot of Sponheim, on the Praises of the Most Holy Mother Anne:

The beginning of the book treats of the praises of Saint Anne in general. Chapter i.

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

An exhortation to all the faithful to honor Saint Anne. Chapter iii.

Against those who tear down the memory of Saint Anne. Chapter iv.

That God chose Saint Anne from eternity as a parent. Chapter v.

How holy and always pleasing to God her life was. Chapter vi.

That Anne conceived her daughter without sin. Chapter vii.

How mother Anne offered her daughter to God. Chapter viii.

That the holy mother Anne is held in great honor before God. Chapter ix.

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

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

On the celebration of the feast of mother Saint Anne. Chapter xii.

With what exercises we ought to honor her. Chapter xiii.

Briefly, on the many miracles of Saint Anne. Chapter xiv.

On the fraternity of mother Saint Anne. Chapter xv.

Final conclusion, with an exhortation of the fraternity. Chapter xvi.

Letter of Lord Johannes Trithemius, Abbot of Sponheim, prefixed to the book on the praises of the most holy Anne.

To the venerable and most religious father, Lord Romuldus Jaupach, prior of the convent of Frankfurt of the order of the brothers of the Blessed Mary, ever Virgin, of Mount Carmel, Johannes of Trittenheim, abbot of the monastery of Saint Martin in Sponheim, of the order of the holy father Benedict: greeting and charity.

Desiring, excellent father, to satisfy our vow and your requests, we have written with sincere devotion a book on the praises of the most holy mother Anne, which we dedicate to your name, since you seemed to us worthy before others, being a very great worshipper and most devoted lover of that same venerable Anne. But from the history, which is sufficiently widespread, we have taken nothing, or little, because it seemed to us both less approved and in very many places apocryphal. Nevertheless we did not wish to refute it, lest we provide the simple with occasion for murmuring, if, as they themselves think, we should attack an approved account with novel presumption. We have therefore left the history untouched, and have brought together, from the gift of God, for the honor of the holy mother Anne, those things that were known by the clearest faith, truth, and reason. We shall also reject the miracles of Saint Anne from this volume, lest we make our treatise suspect to learned men, who do not easily give credence to these things. And so, at another time, if you wish, a history concerning them will be woven. In whatever matters you may happen to hesitate, you will find us ready to demonstrate to you and to all, concerning each of the things that we have written, the reason for it. After the end of the work we have appended 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

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

I shall write, according to the powers of my understanding, the praises of Anne, the most blessed mother of the Mother of God, for the edification of the faithful, and with a truthful account I shall declare with how great compassion she has been accustomed to come to the aid of the wretched. But when I consider the poverty of my understanding, unclean as I am I fear to speak of the most holy woman. For with how great praise is she worthy, who bore the Mother of God? Who will set it forth in speech? And so I wish to fashion something for the honor of so great a mother, and I am afraid, because whatever I shall have said is less than her praises; whatever I shall have written is far beneath the majesty of the matter.

Indeed, when I recall to mind her benefits toward the wretched, I cannot keep silent from her praises, even if I wish to. Here the greatest kindness has earned a vow, has stirred devotion, and requires the showing of honor. The devout also, not to say importunate, request of my friends has no less impelled me to dare, from whose faith and prayer our weakness has received confidence. Although, therefore, I know myself a sinner, although I am not able worthily to praise the most holy parent of the queen of heaven, yet I ought by no means to withdraw from the proposed praise, lest I seem to have incurred the fault of ingratitude. I shall try, according to my devotion, what I can, for no one is required to do what he cannot; no one is judged empty of good will before the eternal judge.

Therefore I, a man, shall praise her, a woman; a servant, my lady; a sinner, the most holy one. For neither did he who said in the psalm, “Praise the Lord, all nations; praise him, all peoples,” restrain sinners from the praise of God. Indeed, when he summons the nations to the praise of the Lord, what else does he do but call sinners? For they were far from justice, 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 penitence. Let all therefore 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 gave life. Let the just man and the sinner praise him together: the former because by the Lord’s mercy he was preserved lest he fall; the latter because even after his fall he was raised up lest he perish forever.

And if praise is not beautiful in the mouth of a sinner, nevertheless a guilty conscience excuses no one from the praises of God, since by his mercy all are reserved for repentance. Let the just man bear praise; the sinner, confession. Let the former praise because, by preserving grace, he stood firm; let the latter confess because, with mercy following after, he rose again. “Praise the Lord, 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 to the Lord; I shall likewise make 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 parents by no means excludes his own according to the flesh. It is therefore holy, dearest brothers, to bestow diligent praises of devotion upon those from whose blood we believe the Son of God took flesh. Among them the most blessed Mother of God rightly holds the primacy; so great are the merits of her holiness that she has been exalted above the choirs of angels in the holy heavens. After her, her most holy mother Anne, of whom we have undertaken to speak, just as she is nearest in the flesh to the Son of God, so by the merits of her virtues she is believed to be acceptable before the other saints. Nor may we doubt concerning her holiness, since we believe that she gave birth to the Mother of God without the stain of original guilt. For she could not have been the mother of so great a virgin unless she was holy, through whose virginal birth we have received the remedies of eternal salvation. Anne is the holy root; Mary the virgin is the most holy tree; the fruit is the Son of God, 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 heavenly rain. A good root never produces a bad tree, nor does a good tree bear bad fruits. A good tree cannot stand without a root, nor bear good fruit unless it is good. As a tree is known from its fruit, so what sort the mother is is declared in the daughter. In the most holy Mother of God we understand what we ought to think concerning the holiness of her mother. It was not fitting that any mother but a holy one should conceive and bear the Mother of God, a child without the guilt of original stain; it was not fitting except for one most pleasing to God and devoted above all then living in Israel. For that she had loved God above all things is shown by the first instruction of her daughter. As a little child she is read to have been entrusted to the Lord; she is recorded to have served God in the temple; she is believed to have been conceived without any fault and always to have lived holy in the world. What more do you require? Surely so excellent a life of the daughter from infancy is sufficient to declare the merits of the mother. If Anne had not been most holy, she would never have instructed her daughter so diligently and devoutly for the honor of God. As the mothers are, such also we know their daughters to have been brought up. But the most blessed mother, just as in merit and holiness she surpasses all women, so she took care to instruct her daughter from youth more diligently than all the saints in the love of God. If therefore we love the Son of God, if we honor his most pure Mother, why do we, lukewarm, keep silent from the praise of his most sacred grandmother and mother Anne? If one despises the offspring of an emperor, he does injury to the king. If we love Jesus Christ, emperor of all, if we fear his divine majesty, it is fitting that we honor his venerable grandmother, from whose

born from the womb without male seed, we believe without doubt that he came forth. Whatever praise we bestow upon her veneration, let us firmly believe that it pertains to the honor of the highest King. To the honor of the most holy mother Anne, come together, all the faithful. Pay praises to the most high Lord in her memory. In reverence for her, rejoice with religious devotion, for I have experienced many of her benefits. You will have her as a ready advocate in every tribulation, if you celebrate her memory with faithful devotion. She is therefore to be honored by all; through her merits the Son of God grants all things 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, attends to her as her most sweet parent. Whoever chooses her as patroness, whoever perseveres devoutly in her service, he shall be saved both now and forever. For the gifts which the Son of God is accustomed to grant to mortals through his beloved mother, he cannot deny to the merits of his grandmother; indeed, he sometimes grants greater things through her, so that he may draw us, as if by gifts, to the memory of her, long neglected. Nor can the Son of God ever despise his own parents, since he so earnestly commanded us to honor those not related to us.

The Author's Invocation to God and Saint Anne and All the Heavenly Ones, That They May Bring Him the Grace of Writing. Chapter 2

God, true light, who enlighten every man coming into this world; God, who justify the ungodly and call sinners to repentance; God, who give wisdom to little ones and make the tongues of stammerers eloquent: grant me, I beseech you, pardon for my sins; grant me the wisdom of your praise; grant me light by which I may understand, know, and love you, and may be so conquered by love of most blessed Anne that I may worthily embrace her praises in this work. God, who brought forth water from the hardest rock for the thirsty people in the desert, soften the hardness of my heart, that I may be able to praise you in your saints, in the grandmother of your Son, in the parents of your Only-Begotten, with such devotion of mind that, by your mercy and her intercession, this little night-work of ours may profit toward devotion not only for me but also for all who read it. God, who opened the mouth of the beast so that it uttered human words against the foolish man, kindly water the dryness of my tongue with the infusion of your grace; strengthen my trembling hand with the Holy Spirit, so that concerning most holy Anne I may write nothing except what is right, persuade nothing except what is holy, utter nothing except what is worthy. Grant me, I pray, almighty and everlasting God, in this work the help of heavenly grace, you who have given me the will for the undertaking. For I am a worm and no man, wretched and unhappy, sold under sin.

I, who am not worthy to lift my face to heaven because of the multitude of my iniquity: how much less should I dare to touch the praises of most blessed Anne with impure lips? But by your grace I am what I am, and all the good that I will and can do. For you, Lord, by your grace enlighten the will so that it may will good things and be good. You also are he who grants us to work for good will. In all things we acknowledge your grace going before our will; in the good things that we will and do, we proclaim your gifts, without merits of our own. Nothing proceeds from us except evil; nothing from you except good. Since, therefore, I have no good from myself without your grace, I flee devoutly to you; I appeal to you in humble subjection, that what my merits hinder, you may mercifully bestow by the gift of your grace.

Give me, Lord, wisdom, the attendant at your thrones, that she may be with me and labor with me at every time, and especially in this work, in which with scant powers I have resolved to praise your name with holy mother Anne. You also, Anne, most holy mother, whose memory is being treated, deign with your accustomed kindness to be present with me, so that I may be made fit to describe your praises and may be found a faithful [serophantes?] by your merits. My lady, my hope, my advocate in every tribulation, now be graciously present to one who longs to praise you; and since you have stirred my will to write by manifold benefit, obtain by your merits ability for my poor intellect, so that it may suffice to praise you worthily. I seek nothing except your honor; I desire nothing except to please you. I intend to write nothing except what is right and true concerning your praises. Therefore, 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 to me, who desire to describe her praises, by your merits, 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 too, blessed spirits of the heavenly fatherland, who exult in the most sacred fruit of the mother, the daughter, the virgin, our Lord Jesus Christ, by your prayers make me worthy to be a praiser of 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, most blessed devoted worshippers of Anne, do not disparage our pious studies; but if in some matters through weakness we have failed, excuse us through charity. Nothing is written by me out of contempt or empty glory. Nothing of apocryphal uncertainty is alleged; nothing is taken up unless proved. I receive nothing that opposes divine ordinances. I write nothing that stains the Christian faith. I introduce nothing that does not accord with holy morals.

... therefore let no one more learned than I detract from me as I praise you, Anne. Let no one equal to me disparage me. Let no one inferior to me mock me. What is true prevails, and what proceeds from truth has not failed. Let no one think that I, writing about the most holy one, am to be despised on my own account. Let no one [unclear] my devotion. Let no one whisper against the praises of the divine mother Anne. I do not fear the barking of dogs. I do not fear the censures of the inexperienced. 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 the present work please those for whom it is written; may it profit those to whom it is offered; may it benefit those to whom it is presented. What is it to me, because these things are outside? What is it to me, because they gnaw at holy things beyond reason? I do not fear displeasing those whose censures and rash judgments I know.

General exhortation to all the faithful, that they venerate the memory and feast of the most holy Anne. Chapter 3.

Hear, you who love what is good and seek the Lord. I perform an embassy; I am led by devotion; I am impelled 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 Incarnation, why do you not love its ministers, that is, its parents? For they are those from whom the Son of God was born according to the flesh. If their manner of life had not been most holy, it could by no means have been so acceptable to God. But since he wished his only-begotten Son to be born from them, he clearly showed how holy they were to him. From these, one woman, most pleasing to God above all, shone forth: Mary, mother of the one Father, chosen virgin of the Spirit, whom Anne, the most blessed wife of Joachim, bore without stain and educated most chastely in the fear of the Lord. The son of this most sacred virgin is he who redeemed us by his most holy Passion. If you love the daughter, why do you not venerate her mother? If there had been no mother, you would not have had the daughter. Therefore my discourse is directed to you who dwell in the valley of tears. I address you, O sons of Adam, because you are 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 that, if you love the Son of God, you devoutly honor his relatives according to the flesh. Among them, after his most holy mother, she is shown every day by many miracles to be first of all [unclear]. Take her as your patroness; celebrate her memory more devoutly

If you wish to please God, the supreme governor, believe me, brothers, for I am going to speak the truth. If you love and honor the venerable mother with your whole heart, you will know by experience how much the heavenly emperor defers to her. She has such power with God that whatever she asks of him she is able to obtain without delay. Just as the king of heaven is believed to honor his mother before all, so after her he venerates mother Anne before all the saints. And very often Anne obtains for her faithful what her daughter denies: not because the latter does not know how to grant what is requested, but so that, deferring to her mother, she may be seen to summon us to veneration of her. Thus also the supreme emperor is bent to mercy by the prayers of the saints, not because he begins to will what before he did not will, but so that, deferring to his elect, he might instruct us in honoring them. For God is not bent in human fashion, nor is he ever moved to anger by disturbance, but, always steadfast, he wills what he wills; and when, through the prayers of the saints, he shows mercy, he does not change his counsel, but mitigates the sentence. Therefore, to obtain God’s mercy, since our own merits do not suffice, the suffrages of the saints must be implored by us, so that what we cannot obtain by our own merits we may attain through their prayers. But although the citizens of the heavenly fatherland are unlike in the quality of their merits, nevertheless, for aiding us in our miseries, according to the variety of those who supplicate, if devotion demands it, they are believed to be concordant in deed and will. For when the faith of the petitioner aids the advocate, it renders the merit for obtaining twice as great. And this we gain not by conjecture but by experience, when we marvel that one is heard and another is disregarded by the saints. Two blind men come to supplicate the merit of some saint: one is given sight, the other is left in his blindness. It is believed that no contempt of the saint is present, but the distrust of the petitioner is reproved. Without faith, devotion merits nothing. I have set these things forth with certain consideration, so that if anyone does not feel the most blessed Anne present to him with such readiness as we promise, he should not charge us with falsehood, but should recognize his own distrust as blameworthy. For the greatest confidence before God and the saints is steadfast faith in aid. Moreover, no Christian is unaware that those who are more excellent in merits have greater power with God; and we know that her life was most holy. There was no other woman in Israel more holy than she who, in the conception of the mother of God, fashioned for the Holy Spirit a vessel without stain. 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 how great an exultation, joy, and grace befitted the most holy mother of the parent of God. As much as a king differs from a soldier, so in her own manner does Anne

...prefer the merits to the gifts of Elizabeth. 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 that Anne obtained grace much more because of Mary. Anne was holy before she conceived the Mother of God; yet in the conception she was sanctified still more abundantly, because she deserved to be made the tabernacle of her who was full of grace above all creatures. We call a chest or ark in which the relics of saints are kept sanctified and honorable; how much more ought we to venerate venerable Anne as 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 none holier ever was. Truly holy is she who was chosen as mother of the Mother of God 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 is the belly that bore the Lady of heaven; happy the breasts that deserved to nurse the Mother of God.

Run, peoples, from every side, and receive a blessing from the merits of so great a patroness. For truly, if the holy devotion of the faithful is directed toward her, we believe that almighty God will give great gifts to mortals, and no smaller ones than he is accustomed to give through her daughter. Therefore you, O faithful peoples, who believe Anne’s daughter to be the Mother of God, who rest beneath the shadow of the holiness of both, if you desire to advance in the love of God, if you wish to reach the heavenly homeland, do not neglect the memory of the most holy mother. For she herself, after the Queen, is most powerful in the court of the heavenly emperor, because from her blood the Son of God took flesh from the Virgin. From whatever tribulation you cry to her, you will find help. It is enough for the Lady to grant you what you will be able to ask in faith. She heals the sick, cleanses crimes, gladdens the hearts of the sorrowful with holy exultation, calms sadness, smooths rough things, drives away the phantoms of demons. As ice is dissolved by fire, so the ancient enemy is troubled by the merits of the most holy mother Anne.

Anne, the ark of piety, drives away defilement, preserves a reputation beautiful, and wondrously banishes base love from the minds of her faithful. Therefore worship Anne, you who carry on the wretched life of this world. Anne obtains pardon for sinners, roots out vices, plants virtues. Anne cures the blind, heals wounds, exterminates pestilence. Therefore honor this mother, O children, who has power to introduce you into the sight of God, because whoever has had an advocate before God has feared no adversities of this world. Therefore whoever desires to live a tranquil and holy life on earth, whoever earnestly asks pardon for his sins, let him never depart from the service of this most holy mother. For she herself rewards her worshipers in many ways even in this life, and prepares eternal gifts for those who persevere. I was younger than [unclear], and never have I seen

no devotee of Saint Anne abandoned by God, nor his reputation stained by foul reproach. Therefore I admonish you, O men distinguished in learning and knowledge of letters, not to despise the devotion of the simple, nor to censure the cult of the most holy mother Anne as though it were new, but rather, as far as you can, to imitate it. For I was not persuaded in vain to say these things.

There are indeed among you, if I may say so without offense to good men, some who, puffed up with the conceit of pride, despise all the exercises of the simple in devotion. They scorn the miracles and examples of the saints as delusions, and think that nothing holy should be admitted which they do not prove by the arguments of philosophers. All revelations shown by God to devout persons they regard as lies or women’s dreams. They call the legends of the saints fables, and while they rashly proclaim their own learning, they shamelessly attack the great works of God. The treatises, too, of the holy fathers and of devout men, because they do not display Ciceronian eloquence, they reject as lacking learning; and they despise the words of heavenly instruction because they are the instruction of the simple.

O fools and subverters, why do you deceive yourselves? Why, though you are Christians, do you despise ecclesiastical simplicity? The grace of God is not known in eloquence, but is acquired in holy simplicity. At the final judgment of God, Quintilian eloquence will not be required of you, but a Christian life. Ornate speech is not rewarded by God, but humble devotion. There sophistical arguments will cease, where the secrets of hearts will be manifest. Then the devout simple will appear in glory, and the learned proud in punishment. Behold, the unlearned simple rise up and receive the kingdom of God in their devout simplicity, and you, with your doctrines, descend in pride and arrogance to hell.

For you the fame of your learning is enough, by which, after the example of the ancients, you may acquire immortality of name among posterity. But so be it. Let what you seek come to pass: let your name and reputation be proclaimed with praise in the world as long as it shall stand. What will it profit you? Truly foolish consolation, if you are praised where you will never be, and are tormented where you will remain forever without end. Therefore I warn and counsel you: lay aside your haughtiness, drive away your madness, cast off your swelling pride, so that you may be able to escape the torment of hell. For God resists the proud. He regards not learning but humble devotion; he rewards not words but works, not knowledge but life, not doctrine but conscience.

Rather, change your purpose, 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. With what rashness, then, do you tear at what is not understood? The gift of God is not enclosed under the reasoning of a philosopher. Devotion is rare among the learned, because while they trust in the depth of their acquired doctrine, they withdraw farther from simple devotion.

For the grace of God is not well received when it is examined with human curiosity. While flavor is sought in discourse, inward sweetness is lost.

The Holy Spirit despises a proud dwelling. Therefore stop up reckless mouths, restrain tongues ill-skilled in speech, and do not speak falsehood against the Lord. Do not tear apart the devotion of the simple, lest it be counted heavily against you as a scandal. Let no one think me, in saying these things, an enemy of the liberal 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 from the unskilled. But let those who seem learned in their own eyes take care, lest, in despising the devotion of the simple, they think them to be recalled from reverence for Saint Anne. But if any such men are to exist, I would believe no one learned to be among their number, since true learning is accustomed to aid devotion, not to rebuke it. Many very learned men also, still living today, splendidly exercising their talents in verse and prose, have dedicated them to the merits of Saint Anne.

Against Those Who Tear Apart and Despise and Attack the Feast and Memory of Saint Anne. Chapter 4.

Hear and take note, whoever you are who reviles the festive memory of the most holy mother Anne, who attacks her honor with impious loquacity, who with reckless presumption blasphemes her worshippers. What displeases you in the most holy mother of the Mother of God? Do you doubt her merits? Do you prove her degenerate? She is holy; she is beloved by God. Foolish and senseless man, who fault the good in the servants of God which you ought to have imitated; who withhold the honor owed to the saints; who persecute the worshippers of most blessed Anne without cause. For you reproach them and say: “Why do you take up new feasts, you who do not celebrate the ancient ones?” Listen, profane man. Does the feast of Saint Anne seem new to you, when from the records of the ancients it is proved to be most ancient? If it is new, how could the holy fathers have celebrated it in antiquity? It is not new, in whose honor Saint Augustine is said to have composed an elegant sermon a thousand years ago. It cannot be new, concerning which very ancient poems are extant. Or how will it be able to be new, whose golden name is found inserted in the most ancient calendars? But to you it is both new and rare, you who have never celebrated her memory. Can the memory of the most blessed mother Anne be new, whose house, in which she had been accustomed to dwell in ancient times, is read to have been consecrated as a church under her name not long after the Passion of the Lord? Near Lyon there is a monastery of our order on the Île Barbe, where in a certain very ancient chapel the body of blessed

[unclear] of the most holy mother Anne rests with great reverence from the people. It is said that Saint Longinus, soldier of Christ, first founded it, and, carrying those most precious relics with him from Jerusalem, placed them in the same place. 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 at her most worthy cult with an impious tooth. Do not spread a personal hatred against all. Do not, because of the displeasure caused by a few, be indignant at everyone. Do not carry an injury done by a man up against those above. Why, perhaps injured by a man, do you call the saints of God into blame? Cease, I beg you, cease to wish to exact vengeance for one man or a few from the most holy mother. Do not attack her holiness by [revilings?].

If a man has sinned against men, God will be able to be appeased for 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 propitious who has offended His saints, and indeed the most holy ones? For Saint Anne is worthy of every honor, since she deserved to bear the Mother of God without stain of sin; whoever diminishes her honor does injury to God.

Rather, if you are wise, if you understand, withdraw from this foolishness of yours; flee from this false madness; turn aside from this most wicked blasphemy, and undertake penance for your former error, so that with [tears of compunction?] you may wash away so heinous a fault. But if you do not do this, if you persevere 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 resolved that Saint Anne be honored in His Church. Who will forbid Him? Behold, kings and princes celebrate the memory of Saint Anne with religious devotion. Behold, prelates of churches everywhere consecrate altars in her honor. Behold, faithful peoples everywhere invoke her name. And you, in your envy, waste away with the devil; you are confounded and rave.

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 all. Why do you bark impiously? Why do you mutter wickedly? Be silent; begone; withdraw. This impiety of yours will not be punished without grave chastisement. For whoever detracts from the honor and sanctity of the most blessed mother Anne, whoever blasphemes those who venerate her, will not depart from this life without disgrace. He will be confounded with evil confusion before God and men; 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 in which he shall be upon the earth.

... chose as mother of his mother before the foundation of the world. Chapter V

Just as almighty God, before the foundation of the world, appointed the time at which he would be born in the flesh, so also from eternity he foreordained the parents from whom he would be born. For the Son of God did not find parents, but sent them beforehand: he who, without time, ordained them for time. He did not come upon them by chance accident, but by wondrous dispensation chose them beforehand from eternity.

Therefore most blessed Anna could confidently say that which is written of the eternal Wisdom of God: “The Lord possessed me at the beginning of his ways, before he made anything from the beginning. From eternity I was ordained, and from ancient times.” Before the foundation of the world she was in the divine mind, made not by nature but foreordained by grace. Truly she is worthy to be honored, whom the grace of God, by going before her, appointed as mother of the Mother, and, by always preserving her, made most holy.

Truly holy and most worthy of every honor is the parent who gave us the rule of a holier life, and brought forth from her own breast the fountain of inexhaustible piety. She could only have been most holy who carried so precious a treasure in her womb. She was the most noble Ark of the Testament, splendid with the adornment of all virtues, in which was stored that urn which was the true manna: the virgin who was to give birth.

O with how great an honor Anna’s womb must be believed worthy, which, made the treasury of God, bore a treasure of inestimable price. It is not to be doubted, most beloved brothers, but to be believed with firm devotion, that blessed Anna was then filled with ineffable joy, when for nine months she carried in her most blessed womb the future Mother of God, made worthy and preserved clean from every stain by the Holy Spirit from her conception.

O who could tell the joys of that most holy mother Anna, which she sensibly perceived in her breast from the presence of the Holy Spirit? What voice can express, what tongue disclose, what mind of a mortal wayfarer comprehend, with how great a joy and exultation the inmost parts of most blessed Anna were filled, when she merited 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 from the presence of the soldier [unclear], that this was done more abundantly in venerable Anna is proved by manifold argument. For the former conceived in her womb the herald of the supreme King, sanctified; the latter conceived the mother. Mary too was preserved in conception. Finally, the Holy Spirit, choosing Mary from the hour of her conception as his purest bride and inhabiting her, never afterward abandoned her, not even for a moment, but, always guarding and directing her, illuminated her above all mortals with a special gift. We believe that the most blessed Virgin’s mother was a sharer in this most sacred illumination, not only when she was carrying the Virgin, still enclosed, in her womb, but also in all things afterward

in the days in which she lived in the world. For indeed, she whom the Holy Spirit had made worthy to be the parent of God possessed, not without the very greatest gifts of his grace. Therefore, dearest brothers, let us choose as our advocate her whom we have known from eternity to have pleased God as supremely holy, and, venerating her daily, let us honor her with fitting praises. Let married persons honor her, because by her most holy childbirth she consecrated marriage to the Lord, for whom she bore a mother without stain. Let widows and the continent praise her, because she prefigured the standard of that continence. Let virgins love her, because she bore a virgin of such holiness that no one more holy ever shone forth. Let the just honor her, since by her most holy conduct she showed them the rule of justice. Let sinners venerate her, because she bore the mother of him who makes the just out of sinners. Let all venerate her with the greatest love, since she brought forth the mother of him who came as redeemer to all. Let no one grow sluggish in her praises, let no one fall away from love of her, let no one become lukewarm in her worship. Let all love her as their common mother; let all honor her as a public advocate. From her gift all received the common savior. For she herself will obtain pardon for us sinners, from whose blood the fountain of mercy flowed forth bodily. Rise up before her, O brothers, for she does not forsake those who hope in her; she relieves the oppressed, sustains those relieved, protects widows, mercifully defends orphans and wards, refreshes the weak, raises up the feeble, and strengthens them in holy virtue. It is impossible that she, praying for her devotees, should not be heard, she who constructed so precious a bridal chamber from her own breast for almighty God.

Chapter VI.

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

Whoever has read through the monuments of the holy fathers with diligent devotion can discover with how 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 bright with such justice, innocence, and purity that she had no equal in Israel. Honorius also, priest of Autun, a holy and learned man, in the Mirror of the Church published certain things in a lucid discourse on the praises of holy mother Anne, and showed in brief compendium that she always lived holily. Saint Cyril, bishop of Alexandria, once a cultivator of the mountain and order of Carmel, when he was writing to Pope Celestine I concerning the birth of the blessed mother of the ever-virgin Mary, inserted many proclamations of praise concerning the life and conduct of holy Anne. But what need is there for me [unclear] the doctors

to cite many unknown authorities, since blessed Jerome, priest, renowned throughout the whole world, is said to have written some things on this very subject worthy of praise, which are possessed by many.

Therefore the most blessed Anna, so far as concerns her generation according to the flesh, was of the tribe of David, born from Bethlehem, her father being Stollanus, and her mother Emerentia, parents religious and devout according to the decrees of the law, who nurtured her, together with her sister Esmeria, from infancy in the fear of the Lord. Moreover Esmeria, her sister, bore Elizabeth, the mother of John the Baptist. Joachim, from Nazareth, of the tribe of Judah, took Anna as his wife; she bore the daughter who afterward was the mother of God, the ever-virgin Mary.

O Joachim and Anna, parents worthy of eternal remembrance, who, serving the Lord God in simplicity, offered an inestimable treasure. Who could suffice to praise these parents worthily? Indeed, unless their life had been most holy, they would never have brought forth offspring so pleasing to the Lord. They were, moreover, of moderate or sufficient means, obtaining necessities from the pasturing of sheep and from agriculture; from these, they are said to have made three equal portions, of which they gave one to the temple, another to the poor, and kept the third for themselves for domestic uses.

But so far as concerns morals, they were most zealous in observance of the law, approved in the fear of the Lord, as pleasing in the virtues; in all these they made such progress that they pleased God and men. In concord, innocence, and piety they were of one mind, and rich in every virtue. Both derived 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 early 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 Anna is believed, without injury to her husband, to have been filled with greater grace; in her venerable womb the most holy mother of God was formed without any stain. In her breast the charity of God found for itself a pleasing dwelling; from her blood the Holy Spirit built the most pure tabernacle of the daughter of God. Worthy parent of the most worthy parent, who first ripened the coming of our Savior.

In her, O brothers, direct the eyes of your mind; attend to the rule of her life, and impress your morals upon her footprints. Do you wish to know what sort she was? Turn over the writings of the aforesaid fathers. She was grave in gait, calm with a face shining with grace, mature in counsel, composed in speech, most holy in worship and action. She meditated on the law of the Lord by day and by night, firm in faith, strong in hope, filled with twin charity. She had learned always to be devoted to prayers, and awaited the coming of the Lord with the greatest longing. She was honorable in work, sober in conduct, humble in mind. No one ever found her running about through streets and squares; no one heard her chattering uselessly in the houses of neighboring women; no one [unclear] to dances and spectacles

[unclear] ever found that she had stood by at spectacles. From her youth she learned 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 observe concord in what is good and peace with her neighbors. She did injury to no one. By word or deed she disturbed no one. She was rarely seen in public. She did not sit in the streets with little women gossiping, and she did not stand in the conversation of slanderers. For that most prudent woman knew that sin is not absent from much speaking. Therefore with all watchfulness she guarded her heart, lest she should ever offend in speech.

Thus, intent upon holy studies and exercises, she merited to be made a mother from one barren, 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 fault. O holy conception, and previously unheard of. She conceived from a man, but this conception was never subject to any charge of crime. She conceived according to the order of nature, but beyond the custom of nature. O holy conception, to be celebrated with continual praises, which prepares for the Son of God a mother without stain, concerning which the choir of angels rejoices, and the whole world throughout the earth exults. Truly a conception to be honored above all, which was pleasing to almighty God before it was fulfilled. Truly worthy conception, which, with the Holy Spirit preserving it, took its beginning from such purity that it was disposed to conceive and bear God.

Therefore Anne, the most holy parent, is to be revered by us with the greatest devotion, since she conceived the mother of God without any stain. How worthy an offering she offered to God, when she presented her most holy daughter in the temple. Finally, it pertains to declaring the merits of the holy mother that the daughter whom she conceived and bore she consecrated to the Lord at once from infancy. As was the mother's manner of life, so was the daughter's instruction. No one can teach another what he himself has not learned; no one badly instructed instructs children well. Children frequently advance according to the habits of their parents, and what they have seen practiced by them they embrace more gladly. A mother worthy of her most holy daughter, so that from her from whom she had drawn the material of her flesh without crime, from her she might suck in the teachings of piety. The grace of God had anticipated both; it had filled 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 she had no need of human instruction, whom the Holy Spirit filled from conception. For neither did she need maternal teaching, who was full of heavenly grace.

Learn, O mothers, to instruct 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. For the Holy Spirit hates what is public; he loves the secret place of a pure mind. Why do you run about through streets and squares, if you love virginal honor? The archangel came to Mary not in public but in secret; not as she was speaking in the street, but as she was silent in her chamber. The apostles received the Holy Spirit not in the marketplace, but shut up in a house. That

the most blessed virgin learned from her mother, indeed from the Holy Spirit, and carefully kept it. She was accustomed to avoid wandering excursions. Mary remained alone in the house. Look to both: mothers, to the mother; virgins, to the virgin. Believe me, it does not befit your honor to take pleasure in public; it is not expedient for virgins to be greeted in the marketplace, because it lessens reverence for honor when someone frequently goes into public. Virginity with modesty flees the public. Without modesty there is no sincere virginity, nor can what is too public remain pure.

Chapter 7.

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

Since the matter has come to declaring the merits of holiness of the most blessed mother Anne, by no means must the prerogative of so great an honor be passed over by us in silence. And indeed we know that this purest conception has been set up as a sign, one which many have contradicted down to the present day; while they wish to defend it by the custom of nature, they are not afraid to attack the grace of God. Why do fools bark? Why do the inexperienced murmur? Is it not lawful for God to do what he wills? Behold, the Church venerates the conception of the Mother of God without stain; behold, it celebrates the feast with annual devotion, and captious men strive to stain it with rash presumption. Learned and most learned men, past and present, in various kinds of writing, proclaim in their lucubrations that this conception was never subject to original stain; and still the sons of Adam rashly attack it. Men of the religious orders of almost every kind confess, believe, and proclaim that she was always most pure; to wish to condemn them as erring is extreme madness. Behold, secular men, religious, devout and learned monks celebrate in verse and prose a conception always most pure, and lukewarm and unlearned men, for whom it seems enough to know the name of philosophy, attempt to defile the holiness of the Mother of God. Many, I say, most learned men have published various works in its defense. What learned man ever wrote the contrary? But you, [unclear], unworthy even of your name, who, setting your mouth against heaven, impiously blasphemed against the most pure Mother of God, will not have done this without grave chastisement from God, since you were moved to write not by piety but by impiety. Finally, we know that an answer has been given more than abundantly to your foolish rashness by learned men in various styles. For you depart confounded not by our weapons, but by the power of God; nor do I condemn your error, but your arrogance, your rashness, your presumption. For I know that to hesitate about the conception of the Virgin Mary, which God wished to be hidden, is not a sin, but

To attack, and rashly to define what you do not know, is an unheard-of crime. If we are instructed that those things which we do not know, with what intention they are done, are to be interpreted in the better part, 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, out of pious belief, believe that she always existed most pure; the adversaries, led away by consideration of nature, with rash presumption defend the contrary opinion. But it is better to render an account for piety toward the parent of God than for rashness. If we err, piety, indeed God himself, is the cause; but if you err, O 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? I know what he will answer: love of truth. But show that your opinion is true, and you will be believed lovers of truth. Yet you will not show it, because you do not understand, because you do not believe. You do not defend the truth, which you do not know. For no one properly defends what he does not know. Consideration of human nature deceives you; while you carefully turn over its custom, you do not weigh God, the establisher of that same nature. He who made nature is above nature; God, the founder of the law, is not restricted under the condition of human law, but he who willed that a virgin should give birth, even contrary to the order of nature, also preserved her from sin. Therefore the cause of the opposing opinion takes its beginning from rashness, and for that reason it deserves not reward from God but vengeance; for just as punishment does not make a martyr, but the cause does, so the error concerning the conception does not damn, but obstinacy does. Finally, if examples and memorials of the ancients are to be believed, we read that many have perished most miserably who attacked the purity of the glorious conception, but we find that no defender of it was ever struck by God. For does not the greatest dignity of the mother of God, when considered, admonish us to the defense of the most holy conception, which shone forth such and so great that she was most worthy of every honor? If we are deceived, we are excused by holy piety. But you do not have the bowels of mercy; therefore will the Virgin Mary deliver you? But you make light of her honor. Do you not love the Son of God, but not his mother? The prayers of the saints, but you disparage their queen? Therefore you have no excuse, because you offend God and all his saints. You arm yourselves with scholastic arguments and are naked of piety. Whatever you bring forward in defense of your opinion is alien from the fear of God; for you do not seek the honor of God, since you attack the purity of his mother. But hear

my counsel, and change your purpose. Return at last to yourselves, for it is time, and do not presumptuously defend an uncertain opinion, which, if left unexamined, you can pass over without sin. If you love God, if you love Jesus Christ, the Savior of all, do not do such injury to his most holy mother, concerning whom no one is permitted to think anything except what is most holy. To believe that her conception was always most pure is not a matter of necessity but of piety; not to believe it is a mark of human slowness. But not believing, to attack it, and to wish to defend the contrary opinion, not only is not free from fault, but is also a matter of great rashness and folly. For rashness is rightly blamed where piety is rewarded. Let no one think it a small sin which is committed against God and his mother. But he who loves the Son of God does not open his mouth against the honor of his mother, does not disparage her purity, does not obstinately defend an uncertain opinion; and because 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 original stain, she who, as a virgin, was to bring forth him who would wipe away the crimes of the whole world. Worthy, too, of such a conception was the blessed mother Anna, whose noble manner of life was most pleasing to God. Do not be surprised that the mother of God, contrary to the custom of nature, was preserved from original sin, she whom God, the giver of grace, had prepared as a dwelling for himself. Consider the offspring, the mother of God, and you will not be surprised at the conception without stain. The things that are said are great, but true, but holy, but fitting for the mother whose conception grace forestalled; and at this nature marvels. We too marvel, because we faithfully believe. But the adversaries, not believing, do not marvel, but are confounded. If you can grasp these things, believe; if you do not 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 say unworthy things. Therefore take care always to honor with humble silence those things which you cannot understand.

How the most blessed mother Anna presented her sweetest daughter to the Lord in the temple. Chapter VIII.

In the beginning of the book of Kings we read that Anna, the wife of Helchana, offered Samuel her son, whom she had asked from the Lord, after the years of nursing, to the temple to serve God. So pleasing to God was Samuel's offering 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, did the offering of Samuel signify other than that the most blessed mother of God is presented by her mother to the Lord in the temple? O how pleasing to almighty God was that offering, in which even then she was preparing a dwelling most worthy for the Only-begotten.

God had chosen her before the foundation of the world, and had preferred her; and what he arranged outside time he fulfilled by this presentation. How great a joy, we think, there was then in heaven, when Mary the Virgin, a young girl, 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; and now, a little child of three years, she is prepared for divine nuptials. Who will be able to recount your joy then, O mother Anna, when, devotedly, you handed over your daughter, received from the Lord, to serve the temple, nay rather 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 so great a price. The holy parents marvel at the manners in their daughter beyond her age; they marvel at her grace, they marvel at her eagerness. For she was full of grace from the womb, nor was she ever subject to any stain, however slight, she who was the temple of God. Why should one marvel at the mother in the daughter? 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 has willed; the gift and will of the Most High is not constrained beneath many years. The Most High sanctified his tabernacle, and the ark in which he arranged to place the true manna he adorned most beautifully within and without with the purest gold. That the mother was perfect in the love of God he declared in this offering of her sweetest daughter. For if she had been solid in the fear of the Lord [unclear], she would never have allowed her beloved daughter in turn, tender and noble, to be torn away from herself. But love of the Creator conquered a mother’s inmost affections; and the pledge which above all created things she held most dear she offered to the Lord with cheerful face, to be consecrated. Nothing here is done by chance; custom effects nothing; all things have been arranged by the Most High outside time; all things have been preordained 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 procreate the Son of God. Truly an offering always to be honored with worthy praises, which furnished a mother to God, a queen to the angels, and a savior to the world long since lost. And we believe that this offering was adorned with such purity that no purer could exist under God. For she has been made queen of the angels, mother of God, lady of the world. These most blessed parents too must be believed to be in the greatest glory before God, who begot a mother for the Son of God. Parents, learn to set the fear of God before your children; learn to form them as young people in the love of God, lest, if you neglect them as youths, you later find them stubborn. When Anna offered her sweetest daughter, three years old, she taught the little child to fear God; she presented her to the temple to be instructed in the fear of the Lord. But you do not act so. You instruct your daughters for dances and love of the world’s vanities; you say nothing to them about the fear of the Lord; you persuade them of nothing about eternal life, since indeed you yourselves learned nothing good from your parents. Let not a woman glory in the multitude of her children if she has neglected to establish them properly in the charity of God; for it is not the multitude of children that commends women, but uprightness.

The divine mother Anna is to be held in the greatest honor before God and all the saints. Chapter IX.

Anna, the parent of the Mother of God, is of singular merit and honor before God, so that she is sufficient not only for her own glory but also fit and powerful for our aid. For if we trust that the apostles and the other saints are powerful before God, we must believe that the parents of God are most powerful. For Anna, a most holy woman, so pleased almighty God that he willed the mother of his only-begotten Son to be born from her; he would never have dedicated her womb for such a merit unless he had found in her the merit of great holiness. For Scripture says: The Holy Spirit of discipline will flee deceit, nor will he dwell in a body subject to sins. In the most blessed mother Anna there was nothing false, nothing that could have offended God, because all things were upright, pure, and holy, and worthy of the habitation of the Holy Spirit. Rightly, therefore, after her daughter she is believed 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 lesser merit than those of the New, since time does not bestow holiness, but the grace of faith does. I except Anna, whom I recognize as a lover not so much of the Old as of the New Testament. For she herself fashioned the ark of the New Testament, whom she bore for nine months in her own womb. Nor does time diminish the holiness that God’s special grace grants. So great a grace had come upon most blessed Anna that she had no equal in virtue and holiness in Israel in her time. It therefore seems fitting that she should have power before God above the rest in glory, she who shone before others in life. Indeed, just as the Son of God honors and loves his mother above all, so also he endowed his beloved grandmother after her with singular glory.

But perhaps someone will say: carnal affection ceases where there is no generation of flesh. Granted. But love does not cease where the spirit abounds; affection does not come to an 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 it is common to all. For no one ever hated his own flesh. Nor is the Son of God so harsh that he would not love his holy parents, his flesh, his own bowels. Or how would he not love his own parents, who loves all his saints and his servants? For he says: I love those who love me. Who could ever have loved God above his parents according to the flesh? From their blood he was incarnate without stain, fed with milk, nourished with care. Far be it, therefore, that we should think that most blessed Anna, the grandmother of the Son of God, is without the greatest honor in the homeland, she who was so near to God on earth.

If the Lord Jesus, king of heaven, loves those who love him, we must rightly believe that he loves his parents above all; 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 Anna, after the Virgin Mother, is nearest to the Son of God, and a powerful advocate for the wretched, to whom the king of heaven denies nothing, but in all things [unclear] honors her as his most beloved parent. The whole Trinity also loves her; the angelic choir reveres 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 if they love the king, they rightly venerate his grandmother. For honor paid to parents is shown to their children. He is proved to love the king less who does not venerate his father and mother and his whole lineage.

We are also accustomed to grieve more over injuries to our parents than over our own. Why is this, unless because the insult inflicted on them is doubled in us? For we believe not only our parents but also ourselves to be marked by a grave injury. In the same way, just as we believe an insult to our parents to be ours, so we reckon honor shown to them. Whatever honor, therefore, we pay to the divine mother Anna, we should believe without doubt to be shown to God. For the Lord says to us in the Gospel: Whatever you did to one of my least, you did to me. If he asserts that everything bestowed on 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 least before him, but greatest and most powerful? His parents are not last before the Son of God; they are not least but greatest, not small but most powerful. Therefore we should by no means doubt that whatever veneration we pay to them is doubled before God.

And indeed, if revelations are to be believed, the most blessed Virgin appeared to a certain devout man 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 therefore, 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 them both pious helpers. Behold, the angels of God and all the saints venerate and love Anna, and we, mute, keep silence from her honor. The intercessions of the saints are necessary for us, not for those who already exult in the homeland, and

Therefore it is fitting that we always be devout in venerating them. We, I say, who still live in the flesh and journey in exile from the Lord, ought to honor those citizens of the heavenly homeland with especial devotion, so that, helped by their intercessions, we may be able to reach the joys which they inhabit. Among all the saints, however, we believe that the Mother of God is preeminent, and Anne, her venerable parent; if we are devoted to them and honor them, no adversities will harm us.

[That Saint Anne] aids before God those who devoutly invoke her. Chapter 10.

Since Saint Anne, mother of the holy and most blessed Mother of God, is in the kingdom of heaven nearest in merits and charity to the Son of God and to His Mother, there is no doubt that she is able to obtain help for our miseries, if only the devotion of our mind is diligently directed toward her. She cannot fail to be most compassionate, who bore the mother of mercy in her womb. How compassionate, how powerful, and how ready she is to drive away human miseries, there are almost as many witnesses as there are devout worshippers of her to be found. For she is powerful in the palace of the supreme Emperor; God hears her when she supplicates, out of reverence for her, and grants without delay whatever she asks. 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 compassion of the most blessed mother who is ignorant that the Savior of the world came forth from her most noble blood. She is powerful and very near to God; she is compassionate and inclined toward our needs. Believe me, brothers, for I am certain that God is accustomed, through her merits, to grant many benefits to human beings, so that they may learn always to hold her memory in honor.

Therefore approach the compassionate patroness with confidence. Knock upon her with diligent prayers, because she is able to obtain pardon for you; she is able to lead you to eternal life. Nothing is lacking to her that can be of profit to our needs; she lacks nothing that can help us, for there is always present to her the capacity to be able, and the compassion to be willing. Therefore let us doubt nothing, brothers; let us hesitate at nothing, since certain intercessions will be ours, provided firm faith is not lacking. From whatever tribulation we cry to her, we shall find ready help, if we render devoted service to her name.

You desire to know, brothers, what this most holy woman [can] provide for you. Listen. Anne drives away sadness; she roots out the lust of the flesh; she relieves poverty; she heals infirmities; she softens adversities; she calms opposing things; she removes vices; she plants virtues; she illuminates the intellect; she purifies the affections; she remits crimes. Therefore whoever you are who have fortune opposed to you in good pursuits, whoever you are who feel the adverse storm of this pilgrimage, invoke Saint Anne with devout prayers; knock upon the mother with diligent supplications, and you will find remedies of unexpected consolation. For she herself is a safe refuge for the wretched, a sure remedy for the sick, an unfailing solace for the desolate. Why do you hesitate to approach her, who is both powerful and willing to help you? She asks nothing earthly from you, not gold, not silver, but only a heart extended in devotion toward God and Saint Anne. Why then are you afraid? Why do you waver

Believe me: there is no tribulation, no distress, no necessity that can withstand the prayers of Anne. Whatever weighs upon you, whatever troubles you, whatever is opposed to a good will, refer it to Anne, and for the glory of God she will free you. It is impossible for her not to obtain everything that she wishes. The King of heaven is her grandson; he will not be able to deny anything to his sweetest grandmother. The Mother of God is her daughter; she cannot pour out prayers to God in vain. The whole court of the heavenly fatherland loves Anne as a mother, venerates her as a lady; if she asks anything of God, the prayers of all the saints will come together for the desired end. Blessed is the man who has Anne as his advocate with continual devotion and diligent prayers.

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

How great the honor and how great the reverence with which most blessed Anne is to be honored by us, we sufficiently perceive from what has already been said, since in the heavenly fatherland she is praised and honored with such, and indeed ineffable, praises by the most high God himself and by all the saints. For if those citizens of the heavenly fatherland, now established in the greatest tranquility, venerate and love her as a most powerful lady, how much more ought we wretched ones, still placed amid many tribulations, to invoke and honor her as a pious patroness. Indeed she is to be worshiped by us with the greatest reverence, through whose patronage we can safely escape all the evils of the passing world. And truly the mother is always to be venerated with worthy praises, who at her birth carried 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 to the world as Savior. Therefore, just as we venerate and worship the most blessed parent of God because, an immaculate virgin, she bore the Redeemer for us, so also it is fitting for us to honor Anne because she poured forth for us the mother of the Savior without fault. If we did not have the mother, whence would the daughter have come? Let no one doubt, let no one waver, let no one be inflamed with wicked thoughts, because if Anne had not been most holy, she would not have been chosen as the mother of the Mother of God. For it was fitting that she who was to bear the mother of God should be adorned with the splendor of every holiness, because she was to become the mother not of just any virgin, but of that one than whom, among the pure human creatures of God, none purer or holier could have been found. Therefore most blessed Anne was worthy for this office by the gift of God; she was worthy by the merit of her life; she was also worthy by the testimony of the law. Worthy, I say, was the mother of the Mother of God, who had learned to love God above all things, who had learned to keep his law without offense. There was no one holier than she in Israel, who is believed to have been honored by God with such great gifts. A barren woman conceived from seed, but without the stain of seed. She conceived, I say, without the stain of fault, and bore

[unclear] Anne, Mary, the devout [unclear], the most holy blessed Mother of God. Who loves the king and does not honor his parent? Who loves Mary and does not venerate Anne? Let vain arguments cease; let words of excuse depart far away: he is proved to love the daughter less, who, that is, does not venerate Saint Anne. Let the man hardened in heart, and reprobate in piety, blush, who says that he loves the Mother of God and is proved not to love Anne, her mother. It is a foolish and ruinous presumption that he should take confidence from the daughter's patronage who scorns to honor her venerable mother. For whoever has the mother hostile 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 advocate, he will have all the saints in heaven as patrons. Therefore let us love the mother, dearest brothers, who can bring us into the sight of God; for she is pleasing and nearest to God.

On the feast and commemoration of the most holy mother Anne, always to be held by us in honor. Chapter 12.

Finally, if we love Anne, the most blessed parent of the Mother of God, if we wish to attend her with due honor, we must celebrate with yearly devotion her honorable feast, which is on the seventh day before the Kalends of August [26 July]. Nor should we believe this sufficient for our devotion, unless we take care to frequent her commemoration more often, as that of a most singular patroness. But if an adversary should falsely wish to object to us the novelty of this feast, let us reply: We are by no means introducing new feasts, but renewing ancient ones. And on this matter I believe I have disputed sufficiently above; I do not doubt that the devout venerators of Anne have been satisfied by those things. Moreover, to wish to satisfy the curious and the proud is superfluous, since piety does not move them, devotion does not stir them, charity does not inflame them. Therefore let the devout venerators of blessed Anne believe, and hold without any hesitation, that her feast is ancient and was customarily celebrated by the ancients with the greatest reverence, as was fitting for the mother of the most holy Mother of God. For in Judea and the regions overseas her commemoration was most celebrated among faithful Christians, until at last, when the land had been seized by unbelievers, it was for a long time [unclear] neglected. But in the regions of Europe her feast was not so celebrated, because many of them came to the faith rather late. Yet in certain places of Europe there was always a solemn remembrance of Anne, which had been instituted by the faithful coming from Palestine. The altars erected in her honor from ancient times in various churches prove this. The very ancient oratories also prove this, and various [unclear] of the fathers concerning the praises of Anne. But why do we try to defend the antiquity of this feast, which no good and devout man will wish to attack? Against wranglers it is not for us at present to dispu[te]

-tate: those whom we shall never be able to persuade by words to the cult of most holy Anne. Therefore, whether so great a commemoration is judged by these people to be new or ancient matters little. Yet this must be our task: that it be celebrated by faithful and devout Christians with all reverence. For if we observe the feasts of other saints of Christ with yearly devotion, why should we not celebrate the feast of Anne, most beloved of God? For she is not inferior to the other saints in merits and glory, since, while still mortal, she was of such dignity that she gave birth to the mother of him who, immortal, lives forever in heaven. And just as we make some daily commemoration of our most special patrons, so too, concerning Saint Anne, as right devotion shall suggest, let us offer something of praise to God every day.

And although devout worshippers ought always to be ready for her honor, nevertheless on her birthday especially they ought to be solicitous, since her commemoration is performed not only on earth but is also honored in heaven with the votive praises of the saints. It also accords with devotion and befits piety that, just as the Sabbath day 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 in the week. For by anxiety over household affairs we are quickly drawn away from devotion; to it we must necessarily be restored at least once in the week, lest, if we put off the honor of venerable Anne too long, we lose her protection through sluggishness.

For celebrating this weekly memorial, Tuesday seems sufficiently fitting, because she is read to have been both born and died on that day. Finally, in many places a praiseworthy custom has prevailed, that the commemoration of Saint Anne is celebrated on Tuesday with no less reverence than the Sabbath day is kept in memory of the mother of God in the church of the faithful. We have seen among the Sicambrians and the Grunes that on Tuesday masses are always sung in honor of blessed Anne, lamps are kindled, offerings are made, and the poor are more generously refreshed. We have also known among them certain devout worshippers of Anne who, for the honor of Jesus, Mary, and Anne, every Tuesday would light three candles on her altar, make three special alms, and receive as many pardons or disciplines.

This custom, moreover, took its origin from a miracle of Saint Anne which happened in Pannonia, where she advanced a desolate and very poor young man to great honors and riches. If anyone desires to have knowledge of this matter, let him read the said miracle, which is now so widespread among the worshippers of blessed Anne that it cannot be hidden from anyone. And we have learned that this is done by many not only on Tuesday, but every day, as the devotion of each person requires. Therefore priests of the Lord who desire to be devout worshippers of the most holy mother Anne should take care to celebrate devoutly in her commemoration at least once in the week. Whoever has taken up that devotion as his custom, we believe, will have Anne as a pious advocate in every necessity. Therefore let no one be silent from the praise of so great a patroness.

Let no one be sluggish in devotion to her. Let no one omit her commemoration. For Anna is interpreted as “grace” or “gift.” A name fitting so great a parent, which we believe was not given to her at birth by chance, but was foreordained by God. For she is rightly interpreted as “grace,” since she was to bear the mother of grace. Rightly “grace,” through whose intercession the grace of God is obtained for the faithful. She is also interpreted as “one who gives,” or “gift,” because those whom she finds devout in her honor she makes rich with many gifts of grace. Rightly “gift,” through whom the remission of sins is given. Therefore whoever is weighed down by the burden of sins, whoever is struck by the darts of temptations, let him confidently flee to the bosom of mother Anne, let him offer prayers and gifts of devotion, and there will be nothing that can prevail against him unto evil. For Anne is called “grace”; according to her name she does not cease to obtain graces for the one who asks, if she has found devout faith. Therefore, faithful of God, celebrate the feasts of the most holy mother; rejoice in her commemoration, and pour out diligent prayers to her, for she is able to free you from every tribulation. Sing joyfully to the Lord our God, all you who love Saint Anne; praise the name of the Lord, all faithful peoples, who love the mother of the God-bearing Virgin. Take Anne for yourselves as patroness, and honor her with devout 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 14.

[unclear] We have heard how greatly the most blessed mother Anne avails by her merits before almighty God; we know how worthy she is of honor. It remains now that we briefly say how she is to be honored by us. And although, because of the variety of devotion, a general rule concerning the manner of veneration cannot be set down by us, nevertheless we shall try, as far as we can, to persuade all, so that no one may be able to excuse himself through ignorance from the praise of so great a mother. And indeed, first of all, devotion will establish for each person the manner of praising her; the greater it is, the more useful the manner will be, just as we are accustomed to venerate the other saints with various ceremonies. If perhaps I seem too brief to you, take a fuller manner. Kings, princes, and prelates of churches, if they desire to honor blessed Anne, should erect chapels and oratories in her memory, establish prebends, 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 special to themselves, let them know that the holy mother Anne is to be honored not with less but with more abundant zeal. Likewise the prelates of the faithful themselves should have the same manner of veneration, and should institute that the feast of the most holy mother Anne be celebrated by all in their dioceses. They should confer indulgences on the faithful for the cult of Anne, confirm confraternities in her honor, the offerings of prayers in her name

let the abbots also and the other rulers of monks in their monasteries devoutly celebrate the memory of Anne. Let them build chapels and altars. Let them pour forth continual prayers to her. Likewise let the leaders and brothers of the other religious orders do the same as far as they can, and let them never at any time 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 have been specially distinguished with a most ancient privilege, you must venerate and embrace most holy Anne with singular devotion, from whose daughter you have been called venerable. Take care, therefore, that you are never lukewarm in the worship of the mother, you who from her daughter have obtained the name of so great an honor. You also, all the rest, chosen into the lot [unclear], stretch out your souls to the honor of the most holy mother of the Mother of God. Bestow upon her whatever praise you can, and instruct those subject to you, as far as possible, to do the same. You also, O men distinguished by learning in letters, in whom the vein of nocturnal study abounds, dedicate your talents to the blessed mother Anne. Play in verse to her honor, and praise her also in prose as much as you can. But let the simpler, whose talents are slower and not sufficiently suited for composition, copy out with devotion the things that have been published by others; let them read them more often, and for the edification of others also let them affix them to the altars of the holy mother. Let them read prayers suited to her honor. Let them read due praises. Let them read hymns, poems, and proses. Let no one be idle from the praises of Anne; let no one be silent; let no one grow lukewarm. Let all nations redeemed by the blood of Christ celebrate the memory of Anne, from whose merits a great hope of salvation is promised to us. But lest matter for prayer be lacking to the devout worshipers of Anne, three years ago we made, under her honor, a brief prayer in the manner of the angelic salutation, which is now both possessed and read by many. But it seems to us sufficiently fitting that, just as in the rosary of the Mother of God we pay five Lord’s Prayers and fifty angelic salutations, so too we should do to the honor of Saint Anne, yet in such a way that in place of the Ave Maria our prayer which follows is said.

Prayer.

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 offspring of your womb, [from whom?] the virgin-born Jesus. Amen.

Many appoint this prayer to the honor of Saint Anne in place of the angelic salutation in the rosary, because it is brief and by no means useless. But if our prayer for the rosary of Saint Anne should please anyone, let him read the angelic salutation as is customary, and at the end, after he has said “Jesus Christ,” let him always add this clause: “And blessed be your most honorable mother, Saint Anne, from whom your virginal flesh proceeded without stain. Amen.”

This clause, moreover, the holy Mother of God is said to have revealed to a certain enclosed devotee of hers. If neither this pleases anyone, let him make prayers according to his devotion

another one suited to the honors of the most blessed mother Anne, as best he can. There are also many other pursuits of holy exercise, which are placed in the judgment and devotion of each person. A devout mind will always find a way to honor the most holy Anne with due praises. In fasts and tears, and in alms and prayers, in acts of penance and disciplines, in song and readings, the most blessed mother is to be honored by us. But it is no small offense that we find no fitting history concerning the holy mother Anne which is in every respect suitable to her honor and feast. For the history now in use in many places, in diverse forms, is varied and not, as it seems to many, sufficiently elegant, since it is less worthy of such merits and in very many places seems apocryphal. Nor is there only one, but several are found, as seemed good to each person, with additions that are less approved. What shall I say about the office of the Mass, which we see is confused in many places by a similar variety? An office is sung by very many which a certain devout person, changing the meanings of the words but retaining the melody, drew from the Saturday office of blessed Mary; this seems less useful for devotion, since hearers, deceived by the similarity of the melody, think that the celebration is not about Saint Anne but about the Mother of God. If the subject is acceptable, at least let the melody be changed. Yet all these things could easily be corrected, if the authority of some pontiff intervened; relying on it, learned men in these matters could compose a history and an office regulated in sense and melody and approved by the Scriptures.

That the most blessed mother Anne rewards her worshippers in manifold ways both in this life and in the life to come. Chapter 14

If the frequent display of miracles wins reverence for the saints, blessed Anne is most worthy of the highest honor, for she daily bestows so many and such great benefits upon those who worship her according to their vows that there is no one who could recount them all. Indeed we know many miracles of Saint Anne, both new and ancient; but it is not our intention now to turn our mind to these, which we have learned are called into doubt by many, not because they contain any falsehood in themselves, but because most modern men, who seem learned to themselves, do not believe miracles but disparage them. Therefore we do not wish to give occasion for disparagement, nor to expose the present treatise to suspicion, lest they say that we write not correct things but apocryphal ones. For no one understands, no one believes, no one grasps how many benefits God daily confers on the lovers of Saint Anne, unless devout experience instructs him. But we know that through the invocation of Saint Anne many powerful, learned, noble, and ignoble men, virgins and women, young and old, have often been freed from the greatest tribulations, snatched from dangers, and miraculously helped in necessities. Many religious persons also of both sexes

and laypersons, by the merits of Anne, we have found very often to have been freed from the gravest temptations of flesh and spirit; others, placed in want and poverty, to have been unexpectedly and abundantly provided for through Anne’s suffrages; others to have been cured from a grave calamity. Who could enumerate how many have been healed from the ruinous sadness of mind and melancholy by the aid of the most pious mother Anne? How many also, secure amid adversities, fearless among enemies and robbers, safe amid the perils of the sea, have escaped? Anne, most holy mother, has been accustomed to rescue many devoted to her from various temptations, to free them from the contagion of pestilence, and to cure them from various illnesses. Who can recount how many she has brought back from the worst despair to hope of mercy; how many she has recalled from the hardest habit of sin to the paths of penitence; how many living lukewarmly in religion and outside it she has inflamed with the fire of divine love? By her merits and suffrages women in childbirth have been freed from dangers otherwise close to death. Many also, as we read, have been snatched from the sentence of perpetual damnation. Finally, it is said that she has guarded some of her devotees from the disgrace of infamy; it is recorded that she has freed others from desperate sickness, some from chains and prisons, and certain ones even from the imminent dangers of death. We read also that by her merits some have been called back 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 too she is said to have enlightened the dull wits of certain persons, so that those who before had been despised as without learning afterwards became objects of admiration to many. She is said at times to have strengthened orators when invoked, so that they not only found themselves constant but also made readier in speaking. Things lost, therefore, we read, have finally been wonderfully found through the invocation of Anne. But why do I strive into immensity? For if I had a voice of iron and a hundred tongues, I could not run through all Anne’s benefits by which she is accustomed to come to the aid of her devotees. Indeed, as many benefits of hers are found as there are inconveniences of human life. From whatever tribulation anyone cries to her with devotion, he is able to obtain help. She extinguishes the flames of carnal concupiscence. She turns the ruinous sadness of mind into saving joy. She gives the necessities of life. She preserves a good and fair reputation. She frees women who are in peril in childbirth. She lessens pains. She puts demons to flight. Invoked, she comes to the aid of those laboring in tribulation; she brings travelers back to their own country; she hears the wretched who cry to her. She knows how to give all things which it is lawful for a Christian person to ask, provided that devoted faith commends the one who prays. But concerning all the things which we have touched upon only briefly in commemorating them generally, we have at hand particular examples that have actually occurred, by which we could recount not uncertain things in writing, but deeds in truth. Yet it is not our purpose to compose a history, but

to declare the praises of our Lady, divine Anne, with as much simplicity as we can. Nor indeed would I have said that she is to be venerated because of miracles, but because of piety toward God. So many and so great miracles concerning the blessed mother Anne have become known to me that, if I wished to write them all, I would be forced to enlarge this treatise excessively. The greatest of all miracles is if, by her merits, we may deserve to receive compunction and forgiveness of our sins; if we may overcome evil habit; if we may arrive at eternal life. For this end, and no other, she is to be venerated by us.

Chapter XV.

Because in these last days, as the charity of many grows cold, iniquity abounds, it is very necessary for us, my brothers, that just as we fall almost daily by sinning, so also through frequent zeal for holy exercise we may be renewed every day in good will. For there was never any institution so holy among human customs that with time it did not grow lukewarm from its first fervor. Thus all the orders of religious life, failing with the passage of time, have departed from their first institution; and unless by the diligence of the elders they had often been reformed to the regular paths of life, they would always have remained in their deformity. Among Christians too something similar is happening, for today they 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 conduct of priests? Charity has grown cold, and all zeal for religion, together with it, has for the most part perished from human beings. Who would believe how great a loss the evil morals of Christians have brought about? Behold, as God permits it because of the crimes of human beings, the unbelieving Saracens, Turks, Tartars, and the other enemies of the Catholic faith, after slaughtering Christians, have brought Asia, Africa, 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 in truth, unless the compassion of almighty God preserves the remnants left in Europe, in a short time an end will have been made of the Christian name. Since, therefore, weighed down by our sins, we are not able to obtain God’s mercy, the suffrages of the saints must be implored by us with diligent prayers, so that, appeased by their merits, the eternal Judge may grant us pardon and peace, which we do not deserve. And lest devotion fail over time, as is its custom, it must be labored over with great care, so that through the mutual exhortation of the brothers perseverance may follow. Hence a praiseworthy custom has grown strong in the Church of God: that the faithful establish congregations in honor of certain saints, which, for the increase of devotion, they call fraternities. Thus knights act in honor of Saint George, archers in honor of Sebastian the martyr, pilgrims in honor of James the apostle from Galicia

Now therefore, if we believe these and similar confraternities of the saints to be useful for obtaining God’s mercy for the people, we trust that those which are established in memory of the most blessed Mother of God and of Anne, her most holy mother, are better. For by as much as the Mother of God, together with her venerable mother, surpasses the other saints in heaven in merits and holiness, by so much does a confraternity dedicated to her name hold a more eminent place. Hence the faithful, moved by pious devotion, in order that they might deserve to have her as a ready advocate with God, established in her honor a confraternity under the name of the Rosary, which has now become so widespread through various regions of the world that there is scarcely any province in which several are not found.

But the devout worshippers of the most blessed Anne, considering that from these confraternities the devotion of the faithful could greatly profit, thought to erect, after the example of the Rosary, a praiseworthy congregation in honor of the holy mother Anne, so that the name and praises of so great a patroness might be able to come to the knowledge of many. And so this holy confraternity began in the diocese of Osnaburg, and, having been confirmed by Conrad, bishop of the said church, almost a decade before this under Frederick III, it was greatly multiplied. Then Rumuldus de Laupach, prior of the convent of the Carmelites at Frankfurt, a very great worshipper and lover of the holy mother Anne, at the urging of certain nobles 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 friars, 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 abundant number of persons of both sexes in this confraternity, who daily do and expend wonderful and many things for the honor of Saint Anne. Moreover, in various places this same venerable confraternity is erected by the faithful and celebrated with fitting devotion. Yet detractors of every good thing are found, as from the beginning, also of this honorable confraternity, who tear it with impious tooth and assail it with ruinous presumption. What displeases you in this most holy confraternity, O profane detractors? What will you have against it? Bring it forth, that we may hear. You say: These confraternities are superstitious, because they render the Catholic faith weak, withdraw due worship from God, and despise obedience to the parish churches. These are the heads of the opposing party, the crimes of an unjust accusation, the charges of wicked detraction. To these we shall briefly respond in order.

This fraternity of the most blessed mother Anne is not superstitious, as you say, O impious slanderers, but is true, upright, holy, in which the worship of God is not diminished but increased; obedience is not despised but commended; even the catholic faith is not weakened by this holy fraternity, as you think, but renewed and defended, while through the exercises of holy charity it is illumined, that it may be formed. But as for your lament that the parish churches are deserted, that must be imputed in no small measure to your own offenses: you demand milk and wool from the sheep of the Lord, yet you do not feed the sheep themselves as first of all you ought to have done, nor do you guard them. Why do you pretend that offerings are being denied to you, when you abound in many riches? The Lord Christ is shepherd of shepherds and vicar. If he wished the faithful to be free in hearing masses, there is no one who can prevent him. You have not seen all the privileges of monks, nor will you see them. Who does not know that for your purses you wage war against holy fraternities, and that you tear at monks not from love of God, but of gold? Behold, the supreme pontiff has confirmed this fraternity; behold, Berthold, archbishop of Mainz, than whom there is no other more excellent, approved it by ordinary authority, and you foolish men still murmur. Cease, I beseech you, cease from this folly, and do not censure what you know such great pontiffs to 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 prohibit the devotion of so many people toward Saint Anne. He draws very near to confusion who opens his mouth against Saint Anne. 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 censure a good which is seen to come to many for salvation. Many benefits come to devout people from the celebration of this most happy fraternity; those who are strangers to it are for the most part without them. It also draws its worshippers to charity toward God and neighbor, creates the concord of brotherly love, calls them back from vices and sins, and inflames desire for the love of heavenly happiness. I pass over how many masses, how many prayers, how many alms, how many sacred works are done daily in this fraternity, which otherwise would be entirely omitted. Would that the Almighty might illumine the hearts of all Christians toward similar exercises of devotion; would that he might inflame the minds of all to duly honor this fraternity. How much devotion, how much peace, and how much concord could abound in the catholic Church! Indeed, if all were to come together in this fraternity, it could happen that, through love of the holy mother Anne, they would cease from mutual injuries and be made more eager in the observance of God’s commandments. For true fraternity cultivates and nourishes brotherly love, nor does devotion allow those to be unlike whom the observance of so great a congregation has made concordant in love of most holy Anne. O who will grant that this holy fraternity, spread throughout the whole Christian world, may be celebrated, so that all the faithful in

may be carried away into love of Saint Anne, and, while they anticipate one another in holy unity, may cease from wars and mutual insults out of reverence for so great a patroness. It is a fraternity plainly useful and always to be honored, which gives form to 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 renewal is inspired. He who attacks it is mad; he who speaks against it is more deranged than a deranged man; he who strives to destroy it begrudges Christian salvation. Many things indeed still ought to have been said in praise of this most holy fraternity, had not the occupation of household affairs claimed me for itself. But what has been said by me against its adversaries was uttered not with the intention of railing at them, but of correcting and amending them. Yet I trust that there are few who set themselves against the holy mother and her fraternity.

Conclusion of this work and apology. Chapter 16.

On the insufficiency of the author, with an exhortation of the fraternity.

Although from the beginning I had proposed to write more concerning the praises of the most holy mother Anne, nevertheless from this point it has now pleased me to stop, lest, if I extended the treatise without measure, I should smother the reader’s devotion by excessive length. For those who desire to persuade others must be found brief in speech and abundant in the majesty of their thoughts. From the first point I do not at all trust that I have gone astray; but what I have accomplished in the second will be judged by those who are going to read this labor of mine, such as it is. I have satisfied my promise; I have also satisfied my friends; but neither my devotion nor the dignity of the subject has been satisfied. I wished more than I could do, and I did less than I wished. Finally, who is sufficient to venerate with worthy praises Anne, the parent of the most blessed mother of God? I confess, therefore, that I am unworthy to speak of the most holy mother, since I am a sinful man and wrapped in offenses from my youth. Yet I could not keep silent from her praise, because necessity lay upon me, and devotion, strongly fortified by the prayers of friends, pressed me on. But after I had come thus far, the excellence of the subject overcame my impatient heat of summer, so that henceforth I ought to honor in silence her whom I am not sufficient to praise. Whatever, however, has been said and written by me in this work, I submit to the holy Roman Church and to all learned Catholic men, from whose definitive judgment I never intend to dissent. Whatever the most holy Roman Church determines is to be believed will be for me the firmest faith. Finally we turn our speech to you, friends, worshipers, brothers and sisters of the most holy mother Anne, asking that you receive in good part what has been written by us out of great devotion to the praise of so great a mother, and that with devout prayers you knock at the door of the holy patroness, so that with her accustomed loving-kindness she may come to our aid, take away our faults, obtain virtues for us, 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 lead a tranquil life here and an eternal life after this life.

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.

Tetrastich of Johannes Trithemius, abbot of Sponheim, on the most holy mother Anne.

Venerable Anne, mother of the life-giving Virgin, Excellent in merits and mighty in loving-kindness: No one goes away sad who worships and venerates you; For you bring to all the gentle aid of salvation.

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

Whoever in adversities has appealed to Saint Anne With devout prayers, he will be well protected.

Tetrastich of Conrad Celtis Protucius, poet laureate, on Saint Anne.

Anne has never dismissed anyone’s prayers empty, But, radiant, has always brought the desired aid. Therefore let us heap great honor upon the pious mother, Who allows no one’s prayers to be empty.

Tetrastich of Theodoricus Gresmundus the Younger of Mainz to Saint Anne.

Hail, Anne, parent of the Virgin Mary, Auspicious, worthy to begin the work of our salvation. Since human redemption was begun through you, I pray, Continue it by your prayers, covering our crimes.

Distich by Rudolf Langius, canon of Munster, on Saint Anne.

Great parent Anne, mother of the fruitful Virgin, hear the vows which pregnant women bring to you.

Tetrastich by Jodocus Badius of Ghent, on Saint Anne.

Anne, ornament of the world, mother of the mother of Jesus, may your grandson, for the merits of your daughter, give us the stars. Holy Anne, parent of the first fruits of our salvation, help us with your offspring and with your grandson.

Rudolf Agricola, in his poem on Saint Anne, among other things, says:

Anne, parent of the highest parent, venerable mother, you who first open to peoples the way of salvation: from you all diseases flee, and pallor and pain, and all harmful things that settle in the mind and in the body. Whatever it is among men that wearies cares and hearts flees from you, as clouds driven away are wont to flee the winds.

Rutgerus Venrai, canon regular of Hainaut, to the image of Saint Anne.

Here pour forth devout prayers, knee bent, where Anne the parent sits blessed with her offspring. Do not doubt that you will obtain whatever you ask of her, for powerful Anne continually shines through her prayers.

Distich by the same on Saint Anne.

Hail, Anne, parent of the mother of Jesus Christ; we ask you, drive every wickedness away from us.

Rosary of Saint Anne by Jodocus Beisselius, patrician of Aachen, to the reverend father lord Johannes Trithemius, abbot of Sponheim, of the order of the divine father Benedict.

Whoever shall wish to read this rosary for devotion in honor of the most blessed mother should begin with the Lord's Prayer together with the salutation of Saint Anne, which he should always repeat after two verses; this salutation is as follows.

Hail, venerable Anne, mother of the mother of God, most pleasing to the Holy Trinity, honored before all women. Blessed are you by the Lord, and blessed is the offspring of your womb, and Jesus Christ, born of the virginity of your offspring. Amen. Our Father. Hail, mother of God.

Anne, may it be permitted to wretched me to utter your praises; for, if you allow it, I shall bring you garlands and roses. Hail.

Anne, you shine, venerable offspring of the kings of Judah, and also renowned through Joachim, your pious husband. Hail.

Anne, long barren, you wept in the love of your husband, the one glory and one honor of married women. But let her, by holy posterity, worship God. Hail.

Pious Anne, you seek offspring, and not for vain uses; 'Rejoice,' he says, 'behold, as a mother you shall have offspring, exulting.' Hail.

Anne, you shall bear offspring blessed with such great virtue that she shall shine with virginal honor as mother. Hail.

Anne, you shall bear pleasing offspring whom the world does not contain; God himself willingly enters her chaste womb. Hail.

Anne, from your blood at last shall arise blood which, when poured out, shall bring hope continually to wretched sinners. Hail.

Anne, so great an expectation befitted your birth-giving; it is no easy thing to be regarded as the mother of the mother of God. Hail.

All ages too shall proclaim you blessed. Our Father. Hail, mother of God.

Anne, you conceived Mary pure from evil, it is believed, and soon had her holy for God. Hail.

Anne, in your womb you bear her whom figures marked out, whom the holy fathers foretold as to come. Hail.

Anne, you bear the enclosed paradise, the tree of life, blessed and sacred with all the honor of the field. Hail.

Anne, heavy with child, you bear the garden which the flaming sword of the cherubim guards, glowing night and day. Hail.

Anne, you bear the flower that surpasses white lilies, and [unclear]. Hail.

Anne, you bear the bride of the true Solomon, and a house adorned inside and out with every gem. Hail.

Anne, you bear the temple whose inner chambers

The sounds have filled [the air], music and every rejoicing: Hail. Anne, you bear the veil, fair beneath the image of the fathers: Hail. Holding within itself the deeds, because it may cover the lofty things of God: Hail. Anne, you bear the offspring whose head the golden flame of Phoebus clothes: Hail. And the bright moon clothes her snowy feet: Hail. Our Father. Hail of God.

Anne, now made possessor of the longed-for Mary: Hail. You scarcely contain in your whole breast the joys that have arisen: Hail. Anne, all things applauded the newly born Mary: Hail. The stars, and an unwonted radiance flowed from the pole: Hail. Anne, it is right to believe that angelic choirs celebrated around you: Hail. The birthday of your offspring: Hail. Anne, the shades of the deep felt your childbirth: Hail. Then that new light terrified the Stygian pools: Hail. Anne, as mother you hesitate to touch your daughter with your hands: Hail. More ruddy than the sun and than the lights of heaven: Hail. Anne, why do you fear to handle the heavenly girl? Hail. She smiles at her mother; she causes no sadness: Hail. Anne, take courage; behold, the daughter reaches toward your milky breasts: Hail. And seeks with tender hands your neck: Hail. Anne, you break off delays, baring breasts and bosom: Hail. You receive her tender little limbs in your tender lap: Hail. Anne, you cherish your daughter, and from your breast she draws sweet juices: Hail. With her rosy mouth, making pleasing murmurs: Hail. Anne, if you knew how many sufferings your daughter will bear: Hail. And how many deaths she will bear, you would now be nothing: Hail. Our Father. Hail of God.

Anne, it is your concern to adorn your daughter with approved: Hail. Manners, and to make her fit for the highest God: Hail. Anne, you prepare to bring your daughter into the lofty temple: Hail. But of her own accord the kindly one reached the step of those above: Hail. Anne, you follow the swift one with slow pace and toil: Hail. The ready little virgin consoles her weary mother: Hail. Anne, why do you wonder at strength in the tender virgin? Hail. You see not human things, but the holy signs of God: Hail. Anne, you are accustomed to give gifts to the needy and to sacred temples: Hail. Now you give that than which no woman ever gave more: Hail. Anne, when you wished your consecrated daughter to live: Hail. You gladly entered the cloister, and the virginal house: Hail. Anne, about to send away the pious one, you [unclear] cheeks and eyes with weeping: Hail. Deep love holds you unmoved: Hail. Anne, return home; send your daughter to the Thunderer: Hail. Let her think of nothing except the Jesus who is to come: Hail. Anne, let your daughter fly through the ethereal recesses: Hail. Let love sent from the highest summit possess her: Hail. Anne, it is enough for you to serve two Marys: Hail. They also will honor me, not with small devotion, and you: Hail. Our Father. Hail of God.

Anne, by your own weeping you have been taught to succor one who weeps: Hail. Hence you too readily favor the wretched man with his vows: Hail. Anne, you are accustomed to overturn the fixed laws of nature: Hail. And thus you will desire it: let the barren woman now be a joyful mother: Hail. Anne, you also halt the gifts of fleeting fortune: Hail. Lest, slipping suddenly, they flee from our bosoms: Hail. You relieve mourning, and love yields to you: Hail. Anne, you help whether hostile force terrifies someone, or whether: Hail. The savage chains of a dark prison hold him: Hail. Anne, be present as relief for sick mortals: Hail. With you as guide, lost life returns to the languishing: Hail. Anne, you provide things always to be feared for the timid tyrant: Hail. If the winds and wave toss a battered ship: Hail. Anne, mortal hearts cannot ask from you in vain: Hail. And whatever you will, your daughter and God will will: Hail. Anne, therefore blessed in merits and in so great an offspring: Hail. Anne, 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, graciously grant that we, who honor her memory with faithful devotion, may through her merits and prayers obtain the helps of eternal life. Through the same.

Here ends the rosary of Jodocus Beissel, professor of both laws, patrician of Aachen, addressed to the reverend father and lord 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 1493.

D ii

Poem of Adewernherus of Themar on most holy Anne, to the Reverend Father and Lord Johannes Trithemius, abbot

In praise of the renowned grandmother we sing; Jesus, dear grandson, move the plectra of the heart, and you, the daughter, chaste mother, do not be absent from the choir as it sings.

Anne, offspring of kings, long remains childless with her husband; she laments herself barren; weeping, she prays for offspring, and her tears do not flow in vain.

Heavenly messengers promise offspring; pregnant, joined to her husband, then in childbirth, she is proved a mother by the child through whom our salvation came.

Thus the venerable stock of Jesse grew green; a fruitful rod comes forth with fertile shoot, by whose flower, made perfect, we live again through death.

By this birth Joachim is made worthy to stand in the shrines, removing the pontiff’s reproaches. Thus, Anne, prepare us to bring pure prayers to your grandson.

Commend us to the boy whom your pious chastity bore as a mother; by prayer we ask this. O blessed matron, Christ denies you nothing.

To Christ, who is consort with the Father and the Spirit, who reigns, be glory through all ages, whom they give as reconciled. Amen.

This hymn, however, is sung to the tune of that one which, on the Nativity of Saint Mary, is used by many churches, and begins “Rejoice in your inmost bowels, mother,” etc. From Heidelberg Castle, the third kalends of February, 1493.

Poem or hymn of Johannes [Herbsluterburgensis?] on Saint Anne, to the Reverend Father and Lord Johannes Trithemius, abbot

Rejoice, Anne, refuge for the wretched; we pray, we sing, we bring forth praises now to you on the feast; be gracious with your offspring.

Rejoice, earth shining, fertile with grass, and wet with abundant deifying dew, from which was born the Virgin, purer than ether, knowing no sin.

Rejoice, you who were of royal seed; now, conceived, given to a husband, you had led long in marriage without offspring; a mother in childbed, your vows were fulfilled.

Rejoice, you who blushed at the pontiff’s reproach and were confounded; you call upon God with tears. Heard, you receive your husband as he comes to meet you at the gate called Golden.

Rejoice, you who, joyful, embraced Joachim your husband as he met you, taught by deity, and thus the mother of heaven, and of your Jesus, is conceived in the womb.

Rejoice, simple wisdom, discerning with angelic insight, which praises in choir, and, divided threefold, you distribute your goods to the temple and to the poor, and a part to your servants.

Rejoice: the people of the faithful celebrates your feasts, as their patroness; and with the Father, the Spirit, and Christ the Son, by your petitions, Anne, may you render them propitious. Amen.

This hymn takes the melody of that which is sung concerning the Ascension of the Lord, namely “Now the solemn feast,” etc., and that one concerning martyrs, “Renowned by the merit of the saints,” etc. From Heidelberg, [unclear] nones of February, in the year 1493.

Elegiac poem of Rutger Venray, canon regular in Haina, of the diocese of Worms, on Saint Anne

Hail, bright mother of the Virgin Mother, of the Father’s splendor, of the brightness of untouched light. You bore for the Lord the divine, holy maiden, from whom Jesus, kindly light of the world, came forth.

Speak steadfastly to your grandson the groaning of your daughter, although he himself made the heavens and the ground. Your grandson in the flesh, Jesus himself, joined supreme deity to flesh, for he is God and man.

Therefore, although Jesus has always existed, nevertheless he chooses and deigns to be called your grandson. Do not hesitate to strike such a grandson with prayers. Anne, we ask you, and you will bear all things asked.

If he has not bent ready ears at the first petitions, Anne, return more quickly to your daughter. Let your daughter show her breasts to her son Christ; straightway the kindly mother will obtain what is desired.

If the matter is very difficult to obtain by prayer, let the daughter seek aid together with her mother. My faith is firm, and I do not doubt that straightway the Lord will hear both as they pray with gracious ear.

Therefore, brothers, with continual prayers one must seek the aid of Anne and of Mary alike. It is certain that, if you honor the mother of the mother of the Lord, you yourself worship her under the title of mother of the Virgin.

Again, if you venerate the mother of the Lord, it becomes clear what praises you prepare for the Lord in his mother. To the daughter, to the son, be praise, power, and honor of Anne, and to the highest Father and the Holy Spirit. Amen.

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

Let us celebrate the sacred feasts of Anne, of the exalted mother, rich in merits, who brought forth into the world the parent of God the Father’s Son.

Her life, always to be venerated by us, is deservedly praised as blessed; by the gift of signs she increases relief for wretched minds.

She heals the languid, purges all evils, brightens the hearts of the sorrowful with rejoicing, orders what is fitting, rules and governs, smooths rough things.

Mighty, sitting in the court of the highest King, she will wipe away stains and sins; she bestows grace, faithful souls

She leads into heaven. Here the brothers who frequent your feasts, utering their vows, praying good things to you: help, preserve, cherish, govern, renowned mother.

May honor and power be to the high Thunderer, who, God simple and likewise threefold, has bestowed on Anne the crown of great glory forever. Amen.

This Sapphic hymn is sung to the melody of “Ut queant laxis,” “Vita sanctorum,” “Virginis proles,” “Quo chorus vatum,” “Iste confessor,” and similar hymns, which are Sapphic only. From Sponheim, on the Nones of July, in the year of the Lord 1494.

An elegiac poem by Johannes Trithemius, abbot of Sponheim, concerning the holy mother Anne.

How great the rewards Anne gives back to those who worship her, no one grasps in mind nor can speak with the mouth. She drives away hardships, obtains pardon, increases ornaments of honor for her own, and makes them be in heaven. Too many bitter things, by contrast, accompany those who despise mother Anne; look out for yourself, wicked one. She crushes the proud, casts the powerful down from honor, and allows them often to suffer great scandals. This is plain and remains fixed: Anne offers joyful things to those who honor her, but brings many sorrows to her enemies. Therefore, men, I advise you: serve so great a patroness; and let the choir of women also be present together in love. It is also clearly established by examples that she helps pious hearts. From Sponheim, the sixteenth day before the Kalends of August, 1493.

A Sapphic poem by Rutgerus Siccamber, as a hymn in praise of Saint Anne.

We sing your praises, venerable Anne; favor the melodies of those who praise you, obtaining pardon for all, and giving the rewards of salvation.

You, Anne, parent of Christ’s mother, dwelling in the highest citadel of heaven, obtain whatever you seek from the begotten son of the Almighty.

You heal the sick, cleanse what is stained, make your faithful servants attain their vow, and finally make them climb to the heavenly kingdom in the threefold realm.

By your approved conduct, Anne, you bent the highest Lord, and by many prayers, that he should grant you to become in the world parent of so great an offspring.

To the highest Father, to the heavenly Son, to the sacred Spirit be honor and power, brightness, virtue, piety, and vigor through all ages.

Another by the same.

Let us all resound the diligent praises of Anne, mother of the Virgin Mother, with all our strength, from the marrow of the soul, with ringing voice.

She brought forth for our wretched race, stained with the defilement of mother Eve, a noble offspring, and gave to the world a radiant beam.

This light of the world drove away the shadows of the darkened world, radiating all with heavenly light, as holy John proclaims in the sacred book.

Anne, mother of the divine girl, whose begotten son you call your grandson in the flesh only, do not disdain the people praying to you.

Virgin, favor the earnest prayers of your mother Anne, who asks for us. You, grandson Jesus, readily fulfill her prayer.

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

Another iambic dimeter poem by the same, which is sung to the melody of Ambrose’s hymns.

Let us, bowed down, honor Anne’s blessed feast, singing due thanks with our voices and from our inmost hearts.

She is the mother of the kindly Virgin, who brought forth the radiance of the world; she is the one who, by virtues, made herself most pleasing to God.

She repels harms and grants grace by her prayers; she relieves grievous diseases, of the body as well as of the spirit.

In praise of [unclear], king of heaven, to you with ringing songs, and at the same time to the Son and the Spirit, we utter pious praises. Amen.

An Alcmanian poem by the same, which is sung to the melody “Crux fidelis” or “Pange lingua.”

This company, with voice and vows and pious hearts, is eager, mother Anne, to proclaim your feasts so splendidly.

Be present kindly, we pray, to those who praise you together. You are the parent of Mary’s mother; you are most pleasing to God.

You preserved the beginnings of the Law which Moses once bestowed on the ancient fathers and on the Hebrew peoples.

You obtain wondrous, gracious gifts for the faithful by pleasing intercession with the Son of the high Father.

You heal the sick, and grant that hearts be chaste.

We beseech you, Father, and the Son with the Spirit, that you grant joys to us who hold the renowned praises of sweetest Anne, the kindly mother of the Virgin. Amen.

Poem of Rutger, a venerable German regular canon of Heyn[?], on the book On the Praises of Saint Anne

Whoever you shall be, reader of this excellent book, put aside empty fear: it contains no trifles. Abbot Trithemius, by his art, has published this book, pregnant with wondrous meaning and sweet with charm: he who watches over books, guardian of the Sponheim flock, who cultivates the sacred writings of the threefold tongue. Here you will find titles of Anne full of reason and art; only turn them over in 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 the worthy praises of venerable Anne, which the learned man presents to you, beloved one.

Johannes Trithemius, abbot of Sponheim, sends greeting to the reader. Since recently, at the urging of friends, I had resolved to write something on 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 the most pure conception of Mary. And so, moved by their prayers and otherwise by just reasoning, I designated the seventh chapter of this work for the conception of the Mother of God and Virgin. Lest anyone take it in a sense other than mine, I thought the reader should be warned. For I know, and it has not escaped me, that many most holy and most learned men once wrote that the Mother of God was subject to the stain of original sin, men who flourished long before the Council of Basel. Granting this opinion to its own time, I pass over it wholly untouched, and I do not intend to say or write anything at all against them. But indeed, if anything is seen to have been said by me rather harshly, let it be referred not to those who thought otherwise than we do, but only to the obstinate, who, prattling without learning, do not shrink from calling the defenders of the other opinion heretics. And my words show this, because they indicate the present time and not the past. For when I say, “Why do fools bark? Why do the inexperienced murmur?” it belongs to the present time, not to the past; and today the obstinate are reproved, not those in former times who thought otherwise. But when you ask who ever wrote the contrary, I do not bring charges against the ancient fathers, but I mean those who, after the determination of the aforesaid council, hold another opinion. And so I reproach only the obstinacy of certain unlearned men of this time, not the opinion of learned men, whoever they may be, who think otherwise, especially since I am not ignorant of the declaration of the supreme pontiff Sixtus IV. It has seemed to me, however, by no means alien from the holy Roman Church to venerate the faith of the most pure conception, which she believes and venerates, as is shown 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, and with nearly all the orders and the faithful of Christ spread throughout the whole Christian world, I do not fear to venerate the conception of the Mother of God and Virgin Mary as pure. Yet I do not admit obstinacy, but I wish to obey the Roman Church in all things as the most reverend mother of all churches. This is the pure and sincere meaning of my aforesaid chapter, in which I think no one who holds an opinion soberly and without obstinacy is disparaged. Farewell, reader.

This letter of the aforesaid lord Johannes the abbot is missing from certain copies through carelessness and negligence; yet he himself ordered it to be appended to all copies, and decreed that it be regarded as appended to each one.

Printed at Leipzig by Melchior Lotter.