De laude Cestrie - Lucian
Edited by Mark Faulkner
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Tempus et locus et rerum lapsus sensato cuique tribuunt suadibilem, etiam sine literis, lectionem. 1 Multiplicitas inuitat oculum, uarietas prouocat intellectum; et tanto in hiis cuique penetracior 2 uisus, quanto ei fuerit subtilior sensus. Nempe tam largus et latus contuendi, cogitandi, considerandi campus humanis aperitur aspectibus, 3 ut in hac uarietate multimoda digne uirtus exerceatur, uituperetur ignauia. 4
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The state of the times, the location of things and the occurence of events offer persuasive, unwritten instruction to each intelligent being. 1 Manifoldness attracts the eye, variety provokes the intellect; and the subtler the eyesight of each being, the more penetrating will be his insight into these things. 2 Certainly the field which is opened to human viewing for contemplation, consideration and reflection is so spacious and plentiful, 3 that in this manifold variety fittingly might virtue be exercised and idleness reproached. 4
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Quod si quos altius erudiuit in puluere tamquam solutio tributorum, flagellum frequens et pena culparum, 7 si quos artat et angit pauperies rerum, putredo locorum, pietatem petentibus expando sinum, quia misericordia sum (Ex 22:27) .
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Because whether the payment of taxes, regular tribulation and penance has actually taught those in the dust 7 , whether the poverty of everything and the rottenness of everywhere compresses and chokes them, I open my heart to those seeking tenderness, because I am compassionate (Ex 22:27).
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Hec mecum cogitans et reuoluens, 8 etiam tibi comunicanda duxi dilectissime frater et domine, 9 cui Deus tribuit intellectum de huiusmodi latius ac liberius cogitare. Scias autem talem de tuis moribus estimationem me habere, ut incuntanter michi spondeam in precordiis Saluatoris de tue notionis familiaritate gaudere. 10 Gustum gracie gratis tuli: bonum poterit exitum, Deo iubente, sinceritas aperire. 11 Nouum ingeritur oculis, quod exhibitum est ultro simplicibus animis. Neque enim lapidis instar durescit ingratum, set dulcescit illatum, tue benignitatis officium suauiter et ex sinu bone i uoluntatis impensum.
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Considering and reconsidering these things in my mind, 8 I thought them worth sharing with you, most beloved brother and lord, 9 to whom God granted an intellect to consider these sorts of things more widely and freely. Indeed, you know me to hold such respect of your character that I would without hesitation swear on the heart of the Saviour to rejoice concerning the conviviality of your acquaintance. 10 I received a draught of your goodwill for free: your sincerity will earn a good outcome from God. 11 Now this extraordinary thing is presented to readers' eyes, which was spontaneously revealed to uncorrupted minds. For your act of kindness, sweetly lavished out of the goodness of your heart, does not go unappreciated and grow hard as a stone, but grows sweeter for being conferred.
Non excidit memorie, nec periit recordationi quod michi ante menses aliquot, ex duricia diuitum tribulanti, tripliciter in ciuitate trisillaba contulisti. Cestria trisillaba est. Nam pro responso monasterii missus et curiam comitis aditurus, post missas in basilica Archangeli Michaelis explicitas ii , temporalis negocii certitudinem nactus, eciam uenerandi precursoris ecclesiam credidi uisitandam, 12 quo potens meritis, exaudicione piissimus, Eterni Regis clementiam uotis omnium impetraret. Ede sacra egressus, cum in atrio paululum subsisterem et ex loci facie, quia puer ibi dudum literas didiceram, 13 res humanas uersari et reuersari sciens, presentia preteritis compararem; tu cum de proximo transires et literate lucis dulcedinem dissimulationis tenebris tegere non ualeres, 14 clericum probans 15 et clarius agens, salutacione oblata, alacriter accessisti, hilariter astitisti, amabiliter deduxisti. De sinu pectoris tui uenit quod honestatem refunderet, quod humilitatem saperet, quod gratiam redoleret. Fecunde unum debriat quod alteri de facili profluebat, 16 Quod uni notum, alteri nouum. quia plerumque quod nec ciuis attendit, peregrinus appendit. Quod unus uelut parum optulit, alter plurimum reputauit, quia nichil adeo demulcet animum, ut caste impensum caritatis obsequium.
I have not forgotten that, some months ago, with the exacting rigour of your rich mind, you explained to me the three syllables of the city in three ways. Cestria has three syllables. , Having been sent with the monastery's answer and about to visit the earl’s residence, after hearing masses in the church of the Archangel Michael, and having obtained confidence to conduct my earthly business, I thought it also worth visiting the church of our venerable predecessor 12 , where that virtuous and most piously devoted man can obtain the mercy of the eternal king for everyone who requests it. After I had left the holy church, when I briefly came to a stop in the precinct, because of its appearance, familiar since as a boy I had once learnt my letters there, 13 I then compared present circumstances with those past, knowing human affairs to be fickle; you came over from nearby, and did not labour to conceal the sweetness of literary illumination with the darknesses of dissimulation, 14 but, proving yourself to be a man of learning, 15 by making things clearer, and having been greeted, you approached me eagerly, gladly stood by me , and amiably instructed me. From your breast came something which smacked of integrity, savoured of humility, and bore the odour of goodwill. What readily flows forth from one, 16 completely intoxicates another,What is known to one is new to another. because often a stranger ponders what a citizen does not even consider. One person has often valued highly what another has offered as if it were little, because nothing soothes the spirit as much as an unexpectedly generous offering of affection made with integrity.
Fateor eo die differenter ac uarie temporis tractus effluxit: castellum tedio, set ecclesia solatio fuit; in definicione negocii distulit me turgiditas et superbia secularium, set refouit Pulcherrimum clerici iudicium: primum turgere, postea timere! 17 honestas et amor domesticorum; et quicquid lesit aula principis, leniuit uberius atrium Precursoris. Ibi sapuit in gutture mentis quantum a se differant salum maris et sinus matris; in uno turbamur, in altero consolamur. Tempestas docet quid tranquillitas donet; quicquid inuexit asperum fremitus pelagi, mitigauit et fouit misericordia proximi.
I must admit that time passed that day in a variety of ways: the castle was a nuisance, but the church was a consolation; the pride and pomposity of the age confounded me in the settlement of my business, butA very noble saying of a learned man: be proud on earth, then be afraid hereafter! 17 the integrity and affection of the community revived me; and whatever wounds the Earl’s palace inflicted, the precinct of the Forerunner of God fully soothed. There the throat of my mind tasted how much the salt sea and maternal love can differ; we are buffetted by one, consoled by the other. A storm teaches what calm weather can grant; whatever the harsh roaring of the ocean inflicted, the mercy of my kin softened and soothed.
Preterea astantibus et colloquentibus nobis , repente ex improuiso, morum tuorum specimen placenter erupit, qui laici loquacis laudes ingestas et glorie predicabiles sancta quadam superbia 18 (uel, ut mitius dicam, dedignatione libera) contempsisti,Parua laus paruos deicit; temporalis stultos decipit. et discessu tuo tanquam importunam corniculam fugiens, ne precideretur tibi merces Altissimi, fauorem uenti et uana preconia uentilasti. Sensum subiuit, memoriam dulcorauit, quod de apostolorum tuba salubriter tonuit: gloria nostra haec est, testimonium conscientie nostre; (2Cor 1:12) et alibi, Si testimonium hominum accipimus, testimonium Dei maius est (1Jn 5:9). Et Iesus non se credebat Iudeis eo quod ipse nosset omnes et quia opus ei non erat ut quid testimonium perhiberet de homine, ipse enim sciebat quid esset in homine (Jn 2:24-5). 19 Fumus quippe laudis humane dampnat iii oculum et decepit animum, tamen quod fatuum mulceat, fortem non moueat - patenter ostendit hinc poeta et inde propheta, sicut disparat litera: 20 fautor utroque tuum laudabit pollice ludum (Horace, Epistulae I. 18. 66); et apud nos, sana me domine et sanabor, saluum me fac et saluus ero, quoniam laus mea tu es (Jer 17:14) Ieremias.; non sis michi tu formidini spes Lauda Dominum! In Domino laudabitur anima tua (cf. Ps 33:3). Ille sentit qui illi seruit, id est Deo. mea tu in die afflictionis (Jer 17:17); et ego non sum turbatus, te pastorem sequens et diem hominis non desideraui tu scis (Jer 17:16) .
Meanwhile, while we were standing and talking, quickly and without warning, a proof of your manners pleasingly burst forth: you disregarded the praises and commendations of a loquacious layman with a certain holy pride 18 (or, as I might more mildly say, with unrestrained scorn),Unimportant praise pains modest people; worldly praise dupes the stupid. and shunning the annoying crow by your departure, lest the reward from the Highest One were taken from you, you let the approval and empty praises of this windbag blow away. That which beneficially resounded from the trumpet of the apostles came to mind and refreshed the memory: for our glory is this, the testimony of our conscience (2Cor 1:12); and elsewhere, if we receive the testimony of men, the testimony of God is greater (1Jn 5:9). And Jesus did not trust himself unto the Jews, for that he knew all men, and because he needed not that any should give testimony of man, for he knew what was in man (Jn 2:24-5). 19 By its nature, the smoke of human praise hurts the eye and deceives the soul, yet what soothes the fool does not stir the steadfast man - both the poet and the prophet clearly show this, 20 your patron will praise your game and give the thumbs up (Horace, Epistulae I. 18. 66.); and from our book, heal me, O Lord, and I shall be healed: save me, and I shall be saved, for thou art my praise (Jer 17:14) Jeremias. be not thou a terror unto me, thou art my hopePraise the Lord! In the Lord shall your soul be praised (cf. Ps 33:3). God sees he who serves Him. in the day of affliction (Jer 17:17); and I am not troubled, following thee for my pastor, and I have not desired the day of man, thou knowest (Jer 17:16).
Hac rationum consequentia et tu rite spernebas immaturum uirtutis testimonium, sciens quam tremendum sit uiris ueritatis iudicium. Ibi tunc lucide patuit quantum leuitas placuit. Et fortasse non errat si quis dixerit quod, familiaritate contubernii, saporem hunc in uiscera editui sui, non arundo luti set amicus sponsi, Baptista transfudit. 21 Qui, suis temporibus, gaudium et gemitum terrenorum equa lance pensauit, et telas aranearum fauores et furores hominum reputauit. Iohannes suum consimilauit sibi. 22 Qui preuenit suum Dominum per ordine humilitatis, ipse te instituit suum famulum ad semitam sanctitatis. Eius tu minister in domo, qui tibi magister in Domino. Ideo tibi laudis lucrum, quasi lutum pedum.
Following this reasoning you duly spurned this premature tribute to your virtue, knowing how terrible the true judgement will be for men. There and then, it became shiningly clear just how little frivolity pleased you. And perhaps one does not err if one says that, with the intimacy of comradeship, the Baptist (not the reed in the mud, but the friend of the bridegroom) seasoned the vitals of his priest with this flavour. 21 In his time, John weighed the ups and downs of worldly people with an unbiased scale, and valued the fortunes and misfortunes of men as he would cobwebs. John made his priest like unto him. 22 John, who anticipated the Lord in his humility, made you his servant on the path of holiness. You are his servant in the cathedral; he is your teacher in the Lord. Therefore to you praise is like the mud clinging to your feet.
Aderant et astabant ibidem duo religionis exterius ascripti titulo tonsura et tegumento (utinam interius inscripti moribus et merito), qui altius estimantes actum tuum compuncte 23 prouocabantur ad bonum, saltem ut perpenderent censura uigili, quam libere leuipenderes labia garruli. 24
Two monks were standing near us there. They were marked outwardly by their tonsure and their habit; if only they were inwardly inscribed with morals and virtue! Profoundly considering your behaviour, they were by remorse 23 called to good, or at least called to weigh with careful judgement how forthrightly you scorned the words of that chatterbox. 24
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Itaque recedens a te ac retractans trinum eo die tue sinceritatis obsequium, uidelicet occursum, alloquium et affectum; etiam interpretari cepi mecum trisillabum tue ciuitatis uocabulum, Ciuitas nostra trisillaba est; igitur interpretemur. uertendo ac uersando, si forte quod pluribus tegebatur, planum fieret; et quod latet languidos lucidis, 25 hoc est literas amantibus, eluceret. Iudicii tui censuram non potero formidare, qui sensa cordis inducor ex fiducia tue fraternitatis exprimere. Si male, si minus quicquam intulerim; unus risum, alter ueniam prestare curabit. Et tamen si quid erit consonum ad euidentiam rerum, literatus testimonium dabit et habitator assensum. Qui obseruat uentum non seminat et qui considerat nubes numquam metet (Eccl 11:4). Hoc in Salomone. Acceptet quisque ut uoluerit, ego pauca hec tibi scribo. Ubi comune sufficit et solatur exemplum, quia quantumlibet fuerit uiator simplex et sanctus, uicum et mansiones hominum tam fortunatus non poterit pertransire, ut ei parcens uel deferens impudentia canum a latratu ualeat abstinere. Nec tamen in eos ipse peccat aut prouocat, set canes irrationabilis usus ad rabiem tumultus inflammat.Canes ut canes agunt. Set nos, meliora sperantes, quia modica non parent et terre contigua uenti pertranseunt, accingamur ad reliqua simplicitatis instancia.
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Therefore, leaving you and reconsidering your threefold kindness that day, namely the meeting, your conversation and your goodwill; I then began to interpret for myself the trisyllabic name of your city,Our city is trisyllabic, therefore we may explain it in this manner. considering over and over whether what is hidden from many could be made clear; and what escapes the notice of the feeble might be made manifest through perspicacious 25 lovers of learning. I cannot fear your judgement, since my confidence in your brotherly love compels me to imitate your thoughts on this matter. If I have said anything more or less wrong, one will respond with derision, another indulgence. But if what I say is consonant with the evidence, the learned man will offer proof and the inhabitant will give his approval. He that observeth the wind, shall not sow: and he that considereth the clouds, shall never reap (Eccl 11:4). This from Solomon. Each man may accept as much as he wishes; I write these trifling things for you alone. An everyday example is consoling here: however hard a man tries to be a virtuous and holy pilgrim he will be fortunate if, passing though a town, shameless dogs do not bark at him. He does not wrong or provoke them, but dumb custom always excites dogs into mad uproar.Dogs act like dogs. But we, though hoping for a kinder reception, are prepared for the future with determined single-mindedness because such modest criticisms are insignificant and winds always pass on.
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Ego uero de tua tuorumque bonitate presumens, 26 Scriptor ad contribules. quibus consatus et fotus in Dei misericordia, temporis tractus, hactenus duxi, cum satis gratum censeam, uel calamo uel colloquio, tanquam cum karissimis, conferre uobiscum, capitalem prouincie locum utinam possem preconio ad homines, prece ad Deum, clarissime comendare. Quae et indigenis notior et diligentibus est decora. Qui meliorem querit, compede non tardatur.
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Expecting kindness from you and your people , 26 The author addresses his fellow Cestrians. by whom I was bred and fostered in the mercy of God, drawn by necessity, I decided when I felt plenty of gratitude, either in writing or orally, to discuss for you very dear ones the principal place of the province, insofar as I might shiningly commend it with praise to men and with prayer to God. Chester is better known to natives, but rewards assiduous investigation. Whoever seeks to know it better will not be shackled.
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Itaque, mi domine frater, ut michi uidetur, aut propheta fuit aut prophetam consuluit, 27 Tanta est consonantia. qui cuitatem tuam primus instituit, qui situm delegit, qui nomen aptauit. Ut enim de presentibus et modernis dicam, ut anteriora non taceam, ut antiqua contingam, 28 ideo fortasse dicta Cestria quasi cis tria, eo quod in tribus uideatur esse constructa.Unde iv Cestria prima interpretacio: literatus episcopus, liberalis archidiaconus, lucidus clerus. Trino ut constat modo, rebus attestantibus, hodie cernitur clara, quia literatum habet episcopum, liberalem archdiaconum, 29 lucidum clerum. Quem iccirco dicam lucidum, quia sibi inuicem et ad extraneos, bonum pariter et benignum, beniuolum atque benedictum et benedicentes 30 in Iohanne Baptista, Dominum Iesum Christum. Si autem michi obicit quis interpretatum me quidem consequenter et recte, set non stabiliter et extente,Et si mutatur, set nunc ita cernitur. propter rotam uolubilis mundi et maliciam dierum posse fieri, ut sortiatur ipsa ciuitas episcopum, non ut nunc, set illiteratum, hebetem, et bauosum; 31 archdiaconum auarum, odilibilem, et obscurum; clerum non lucidum quidem set liuore mutuo et libidinum fece, inferni clibano deputandum, queramus aliam interpretacionem ad reficiendam studiosi mentem, ut si priorem contigerit deperire, consonanter possit secunda succedere.Secunda interpretacio Cestrie.
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Therefore, my lord brother, it seems to me, either he was a prophet or consulted a prophet, 27 The concord is remarkable. who first established your city, who chose the location, who gave the city its name. For, while I want to speak concerning the present, I may not keep silent about former times, and will touch on the past. 28 In this way, perhaps, Cestria might be interpreted 'threefold', with each meaning constructed in three parts.The first interpretation of Cestria : a learned bishop, a generous archdeacon, a shining clergy. This is clearly evident in Chester today in that Chester has a learned bishop, a generous archdeacon 29 and a shining clergy. I call them shining because, alternately alone and with others, they, both good and kind, blessed and blessing 30 , praise the Lord Jesus Christ in the church of John the Baptist. But if anyone challenges me saying that my interpretation, though apt and right, may not be steadfast or perpetual,Things may change, but this seems correct at the moment. on account of the twisting wheel of fortune and the evil of the times in that this city might be assigned a bishop, not as now, but unlearned, languid and dull-witted; 31 an archdeacon greedy, hateful and vague; a clergy not indeed shining but by their mutual envy and impure lust only suited to the hellish furnace, then we may seek another interpretation to refresh the mind of the student so that if this interpretation should not apply, a second interpretation might fittingly replace it.The second interpretation of Cestria .
Igitur ex usu longo et Dei dono tripliciter se ostendit Cestria, quia prestat et preminet probitate procerum, pietate ciuium,Probitas procerum, pietas ciuium, religio monacorum. religione monacorum. Venerabilis comes Hugo uocauit, uitalis Anselmus archiepiscopus affuit, et ad reparandam senectutem morum religio uiruit atque conualuit. Si probitas non fuisset, improbitas obfuisset; si pietas dormisset, impietas deleuisset; et precipue si religio non fuisset, ciuitas interisset. Set Deus omnipotens et inuisibilis in sua maiestate, eciam uisibiliter et uenerabiliter operatur ex sua bonitate, ut cum locus idem collimitetur liuidis hostibus, euidenter et excellenter muniatur a cladibus. Qui cum habeat patronos plures et precipuos de potentissimis paradisi, qui aerem salutis et diem pacis impetrent ciuitati; unam tamen de infirmo sexu, firmissimam sanctitate,De beatissima Wereburga. laudabiliter et letissime prouidit ex suo munere, que puellari uirtute et preclara uirginitate refulgens, ciuem tuendo, ciuitatem tenendo, contra aduersa omnia suis sufficiat meritis incolas obumbrare. Nam regis filia et sponsa Regis regionem secundum nomen suum 32 tuetur ab emulis, quia conuirginalis Virginis Matris uotis suis dulciter inclinat uiscera Saluatoris. Et ideo facile tuetur urbem, quia sponsum habet orbis Auctorem. Cui nichil arduum uel difficile, saluam et incolumem gloriosis precibus asseruare, et supplicem familiam gregis sui et humilem fidem simplicis populi. Quod si prauitas nostra prouocat ulcionem, ad prima flagella penitentibus nobis sanctitas illius auertet sentenciam Iudicis. Igitur hec secunda interpretacio, si sedet animo, concedatur, et si placet adici, etiam tercia connectatur.
Accordingly, enjoying the long advantage of divine favour, Chester exhibits herself triply: she excels in the honesty of her nobles, the faith of her citizens The honesty of her nobles, the faith of her citizens, the religion of her monks. and the religion of her monks. Venerable Earl Hugh summoned, Archbishop Anselm came to kindle life, and religion grew and flourished, restoring ancient customs. If their honesty had not flourished, dishonesty might have been a nuisance; if their piety had slept, impiety might have threatened; and ultimately, if religion had not grown, the city might have been ruined. But God, omnipotent and invisible in his majesty, augustly works visible deeds through his goodness, so that when this place was surrounded by spiteful enemies, it was manifestly, inviolably protected from calamities. While Chester has many especial patrons from amongst those most powerful in Heaven, who obtain clean air and peaceful daylight for the city; God graciously provided a member of the weaker sex,Concerning the most blessed Werburgh. most firm in her sancity, who shining with virtue and splendid virginity from her youth, to protect the citizen, and to preserve the city, whose merits suffice to defend the inhabitants against all adversaries. This daughter of a king and bride of the King protects her province from enemies in accordance with her name, 32 because she, a co-virgin of the Virgin Mother, sweetly offers prayers to the Saviour. And therefore she easily protects the city, because her husband is the creator of the world. Indeed it is not at all hard or difficult for her to protect safe and unharmed with her glorious prayers both her suppliant flock and the humble faith of her simple people. If our depravity provokes vengeance, her sanctity averts the judge's sentence before the first scourges if we are penitent. Though it lingers in my mind, this second interpretation will be set aside and, if it pleases, a third interpretation may be advanced.
Ita tamen ut liceat pauca premittere et ad supplementum precedentium, que animum pungunt, liberius non tacere. Nam si per frigus inertiae proceres languent, ciues lugent, monachorum oraciones latent; si terret et turbat hostis incursio, urbis impressio, plebis euersio, amputabit risum nostrum rota temporis et dierum malorum, et non dabit iocum et cachinnum, set profundum gemitum et lamentum, ut Iesu uiscera deprecemur ex sinu misericordie sue, quo liceat afflictus aliquantulum respirare. Quod si malum nobis optatur ab alienis et malum ingeritur indesinenter a nostris,Hec v sepe experimentis tenemus. et illi non cessant destruere, qui tenentur ex iure construere, non imputetur istud monachis segniter orantibus, uel sanctis in amenitate celi et regno Dei cum requie dormitantibus; set ascribatur eisdem ciuibus ab ingenua consuetudine recedentibus, et eorum aridis atque arefactis ab elemosinarum impensione uisceribus.
Indeed, since it is possible to offer a few words which prick the spirit as a supplement to the preceding interpretation, it is not possible to be silent. For if the nobles wilt though frosty indolence, if the citizens lament and if the prayers of the monks go unnoticed; if invasion by enemies, an assault on the city, or the expulsion of the people terrifies and confuses, the wheel of fortune and the evil of the times will cut short our laughter, and give rise not to joking or guffawing, but to deep groaning and grieving, so that we will implore Jesus himself for his mercy, through whom the afflicted are permitted to breathe a little. If enemies intend evil for us and we indiscriminately heap evil on ourselves,These things we know by frequent experience. and those who by law are placed in power do not cease to destroy us, and this is not mitigated by the feeble prayers of monks, or by saints sleeping peacefully in comfort in God's heavenly kingdom; it should be recorded that the same citizens, their hearts desiccated, will retreat from natural customs and from the expense of alms.
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Hiis per digresionem transeunter explicitis, ad terciam interpretacionem nostre Cestrie ueniamus.
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Having explained these things in passing in a digression, we come to the third interpretation of the name of our Chester.
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Idem tunc Deus agnoscebatur, 33 cuius et nunc potencia, sapiencia, bonitas non mutatur. 34 Qui tunc pauit Ierosolimam, ipse nostram nunc pascit et Cestriam, non per industriam Salomonis, set per indulgentiam Saluatoris;Quia idem Deus. non propter miserie nostre merita, set propter misericordie sue munera; non per sedulitatem duodecim prefectorum, set per sanctitatem uenerabilium patronorum, quorum precipue Petrus, qui preminet in coro apostolorum, tanquam creditis a Christo ouibus, salutis pastum et uere benignitatis impendit obsequuium. Qui gregi rationabili fidelissimus pastor est, pro quo et in crucem actus est. 35 Et posuit apud nos memoriam suam in centro urbis,Probet oculis suis habitator. ut quasi dulcius atque diligentius nobis prospiceret ex medulla cordis 36 maternus et compassibilis spiritus eius, suauis affectus illius. Et si dissimulamus attendere, ipse non desinit pectus impendere. Caritatis existens totus, tutos ciues seruat ab hostibus. 37 Qui feliciter debriatus ex fonte Dei ueritati dicebat tu scis quia amo te (Jn 21:17) et ueritatem amoris impendens Patri Deo populum satagit custodire.
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The very same God was responsible then, 33 whose power, wisdom and goodness are unchanged even now. 34 He who fed Jerusalem then, even now feeds our Chester, not through the diligence of Solomon, but through the indulgence of the Saviour;Because it is the same God. not as the due reward of our wretchedness, but as a result of his generous mercy; not through the strenuous efforts of twelve prefects, but through the piety of venerable patrons, chiefly Peter, who excels in the company of the apostles, who, trusted by Christ with his sheep, provides healthy pasture and attentive care. He is the most faithful shepherd of the human flock, for whom he even died on the cross. 35 And he placed his shrine in the centre of our city, The inhabitant can see it with his eyes. so that his compassionate, maternal soul and his affectionate disposition, the quintessence of his heart, 36 might protect us more sweetly and caringly. And if we disdain to pay attention, he does not cease to open his heart. Being wholly affectionate, he serves to keep the citizens safe from enemies. 37 Happily intoxicated from the fountain of the true God, he continually says: thou knowest that I love thee (Jn 21:17) and, proferring the truth of love, he busies himself guarding the people for God the Father.
Set ne ultra differam et totam inferam tertia consonancia nominis Cestrie et ipsa ex trina constat euidentia Tercia interpretacio Cestrie. quia indeficiens Patris bonitas ex tribus locis, tanquam excurrentibus famulis, nobis prouidet alimenta, scilicet ex insula Hibernorum, ex uicinia Britonum, ex prouincia Anglorum. Hibernus, Britto, et Anglus. Intelligat Cestria Dei donum et non refundat ingratitudinis acetum, set referat suauiter ac suppliciter munera graciarum, apertissime intuens qualiter eam Hibernus adorat cum piscibus et portu maris, Britannus apportat carnes et copiam pecoris, Anglus effundit sacculos segetis. Comedat igitur cum leticia suum panem, intime laudans Lucis Auctorem, non auertens animum quod ita sit, set pie aduertens quam paterne Superna Sapientia dispensauit. Hec ego (pro certo noueris) non paruipendo, set Deum benedixerim, qui sic nobis prouidit in orbis extremo. Et quia res clamat, lector assentiat; non confundat naturam, contempnens patriam suam.Naturale feras et aues sua diligere lustra et latibula. Immo, si casus abreptum uel uis necessitatis euexerit, forte trans Indiam, tenetur ubique locorum, ex uoto beniuolentie, natale solum extollere, diligere, comendare. Quod si permouet artior ac minor amenitas et aptitudo, non ideo ducatur contemptui neque odio quia facile continget ut superueniens alienigena quispiam uersipellis et callidus, temporis lapsu conuena factus et habitator inscriptus, stulti ciuis uituperium augeat, et ipse subridens cum non habeat talem, non inde recedat. Et quantum arbitror, plures sunt populi sub axe poli, quibus ignota est Cestria, quibus panis, carnis et piscis longe impar est copia, et tamen pro tempore secuntur in armis castrorum ordines, et soluere satagunt festos dies. Libet igitur inferre conclusionem, quoniam sicut dixit Daniel, Daniel. dissoluens sompnia regis: uerum est sompnium et uera interpretacio eius (Dan 2:45); sic et nos dicimus, uerum est uocabulum Cestrie et uera planatio 38 eius. De nomine diximus, de situ et habitudine annectamus.
But lest I stray even further and obscure everything, here is the third threefold meaning of the name Cestria : The third interpretation of Cestria . the unfailing goodness of our Father provides us with supplies from servants in three places, from Ireland, from the Welsh Marches and from the shires of England. The Irish, the Welsh and the English. Chester should appreciate God's generosity and respond not with acid ingraditude, but sweetly and humbly with gracious obedience, wholly understanding how Ireland honours her with fish and port dues, Wales brings meat enough and England delivers sacks of grain. Chester should eat her bread joyfully, cordially praising the Author of Light, not turning away from a spirit so generous, but piously acknowledging what the Heavenly Wisdom paternally dispensed. I, as you surely know, do not weigh this lightly, but bless God, who provides for us at the extremity of the world. And because this matter is so clear, the reader should do likewise, not confound nature by scorning his native city.Even beasts and birds love their dens and nests. Indeed if a sudden unfortunate necessity carried a man away, perhaps to somewhere beyond India, he would be obliged everywhere to sing the praises of his homeland. For even if the city were less amenable he should not scorn or hate it because it might easily come to pass that a sly and cunning foreigner, a refugee, becomes an naturalised inhabitant and provides a reproach for the ignorant citizen, smiling that he does not have such a homeland and declining to return home. I expect there are many people beneath the arc of heaven who have not heard of Chester and who do not have nearly such an abundance of bread, meat and fish, and seek to defend a series of camps by force, and struggle to celebrate festivals. We may therefore conclude, - just as Daniel said, Daniel. interpreting the king's dream: the dream is true and its interpretation is true (Dan 2:45) so we may say the name of Chester is true and its explanation 38 is true. We have spoken concerning Chester's name, we shall now add something concerning its location and customs.
Primo uiuendum quod Cestria est, que edificatur ut ciuitas, cuius positio inuitat aspectum.De situ Cestrie. Quae in occiduis Britannie posita, legionibus ex longinquo uenientibus receptoria quondam ad repausandum fuit, et Romani seruans limitem imperii, claues, ut ita dixerim, Hibernorum custodire suffecit. Nam contra aquilonare cornu Hibernie opposita, non tam crebro quam continue ob causas meantium et comoda mercium diuersarum uelis aptatis, uiam aperit cursibus nauium atque nautarum. Dumque orientem uersus protendit intuitum, non solum Romanam ante se cathedram et imperium, uerum et orbem prospicit uniuersum,Speculum sibi est Cestria. ut tanquam spectaculum proposita sint obtutibus oculorum, forcia facta patrum, serries longissima rerum (Virgil, Aeneid i. 641), et quicquid in orbe quibusque personis, locis, temporibus bene gestum est cognoscatur, quod male actum est caueatur.
Chester is primarily a place to live which was built as a city and its position invites consideration.Concerning the site of Chester. Placed in western Britain it was once a resting place for legions coming from afar and, protecting the limit of the Roman Empire, sufficed to guard, one might say, the routes to the Irish. For, set opposite the north coast of Ireland, she opens a lane to visiting ships and sailors and is served by boats for the continual convenience of travellers and merchants. Meanwhile to the east, she enjoys a view not only of the papal seat and Christendom but also sees the whole globe, Chester is a mirror for herself. so that they offer a spectacle to attentive eyes: the brave deeds of our fathers, a long series of things (Virgil, Aeneid i. 641), so that whatever particular people have done well in particular places at particular times becomes better known and whatever was done badly is avoided.
Que, a uentis quattuor, portas quattuor habens: a oriente prospectat Indiam; ab occidentem Hiberniam;A quattuor lateribus, quattuor climata impariter distantia. ab aquilone maiorem Normanniam 39 ; a meridie eam quam diuina seueritas, ob ciuiles et naturales discordias, Britannis reliquit angularem angustiam. Qui olim discidiis et odiis amaris Britanniam in Angliam mutauerunt, Omne regnum in se diuisum, desolabitur (Matt 12:25). et quibus adhuc moribus fulgeant, qui uicinantur eis, cum lacrimis legunt.
Chester has four gates corresponding to the four winds: from the East it looks towards India; from the West towards Ireland;There are four climes, some near, some far, on the four sides. from the North to greater Normandy 39 ; from the South to the narrow corner which God's severity left the Welsh to punish their innate rebelliousness. The English once subsumed Wales into England causing bitter discord and hatred Every kingdom divided in itself will be foresaken (Matt 12:25). which still afflict the surrounded people, when they tearfully read about these events.
Habet preterea nostra Cestria ex Dei munere, ditantem atque decorantem amnem secus urbis muros pulchrum atque piscosum,De amne diua. et a meridiano latere receptorium nauium ab Aquitania, Hispania, Hibernia, Germania uenientium, qui remige Christo per laborem et prudentiam mercatorum bonis pluribus reparant et reficiunt urbis sinum, ut modis omnibus consolati per graciam Dei nostri, etiam frequenter uberius et profusius bibamus uinum, quam illa regionum loca quae gaudent prouentibus uinearum. Preterea reumate cotidiano non cessat eam reuisere maris patentissima plenitudo,De maris accessu et recessu. que apertis et opertis latissimis harenarum campis, indesinenter gratie uel ingrate aliquid mittere uel mutuare consueuit, et suo accessu uel recessu affere quippiam uel auferre. Unde nuper piscium copiam prouincialibus attulit et piscatoribus uitam ademit.Hoc uere contigit et habitator nouit. Qui auidi preter modum, aquam biberunt ultra modum et dum fretum exhaurire uolunt, fluctibus absorti sunt. 40 Adhuc eciam nostros serenat obtutus speciosissimum maris litus, mirabili Creatoris potencia, nunc existens aqua, nunc arida, ubi parente pelago Potentis imperio quantumlibet consuetis,De planicie harenarum. tamen ampla sensatis datur ammiratio, quod eodem die, eodem loco et aptissimum iter facit Deus uiatoribus ad gradiendum, et altissimum gurgitem aquatilibus ad natandum. Quod aliquis delicatus aut durus, nesciens naturam maris, credere fortasse contempneret, si non orbis astrueret, oculus comprobaret.
Meanwhile God has given our Chester an enriching river, which follows the line of the city walls and teems beautifully with fish,Concerning the estuary. and, in the south, a port for ships coming from Aquitaine, Spain, Ireland and Germany, which, with Christ as their helmsman, bring industrious merchants to replenish the city with a variety of goods, so that, consoled in all ways by the kindness of our God, we may often drink more and better wine, than those places in the region which glory in their success in viticulture. In addition, the daily tide does not cease to render a very generous bounty from the sea, Concerning the tides. which from ports both known and hidden ceaslessly grants or loans things both pleasant and unpleasant, and by its ebb and flow brings things forth and takes them away. In our own time it has brought a great catch of fish from neighbouring areas and took the lives of fishermen.The inhabitant knows this really happened. Insatiable beyond measure, they overdrained the sea and when they wanted to drain it further, they were engulfed by waves. 40 This most special shoreline still delights our gaze, now being wet, now dry, obeying the powerful Creator Concerning the estuary. giving rise to a marvellous wonder when in the same place and the same day God makes there both a very suitable crossing for travellers and a deep sea in which marine creatures might swim. Naive or seasoned, anyone ignorant of the nature of the sea may perhaps disdain to believe this, but their eyes will confirm it.
Habet eciam plateas duas equilineas et excellentes in modum benedicte crucis, per transuersum sibi obuias et se transeuntes,De plateis Cestrie. que deinceps fiant quattuor ex duabus, capita sua consummantes in quattuor portis, mistice ostendens atque magnifice, magni Regis inhabitantem graciam se habere, qui legem geminam noui ac ueteris testamenti per misterium sancte crucis impletam ostendit, in quattuor euangelistis. Quod non potest culpari, confictum, eo quod intus et interius ueritas rerum, pascit aspectum. Neque in hoc timemus iudicem iustum, quia debet esse ueritate solidum, quod traditur memorie literarum. At siquis alienus captat experimentum, accedens et probans, uno oculo uideat literam et altero locum. Michi multo amplius ex uoto feruido ad Deum uoluntatis incumbit, intimis ad eternum Patrem optare uisceribus, Lector commonetur. ut si homo compositus urbem dilectamintueri necne desiderat, ille qui simplex est Deus, tueri non desinat et ciuibus karissimis placidissimus protector sit, qui plateas eorum in modum gloriose crucis aptauit.
Chester also has two perfectly straight streets intersecting like the blessed cross,Concerning the streets of Chester which form four roads , culminating at the four gates, mystically revealling that the grace of the Great King dwells in the very city , who, through the four evangelists, showed the twin law of the old and new testaments to be completed through the mystery of the holy cross. The internal truth of this arrangement is consecrated and cannot be faulted; it nourishes the observer. Nor do we fear a fair appraisal, because what is committed to the memory of letters must already be perfect in its truth. But if any foreigner tests the account, confirming it, he may see the text with one eye and the city with the other. According to my burning desire, I thoroughly devote my innermost self to the will of the Eternal Father, The reader is reminded. so that a qualified observer may understand that the true God, who arranged these streets in the shape of the glorious cross, does not cease to be a most gentle protector to the lovely city and its dear citizens.
Hoc simul intuendum quam congrue in medio urbis, parili positione cunctorum, forum uoluit esse uenalium rerum,De foro. ubi, mercium copia complacente precipue uictualium, notus ueniat uel ignotus, precium porrigens, referens alimentum. Nimirum ad exemplum panis eterni de celo uenientis, qui natus secundum prophetas in medio orbis et umbilico terre 41 , omnibus mundi nationibus pari propinquitate uoluit apparere. Deus rex noster ante secula operatus est salutem in medio terre. Illud precipue prudens aliquis gaudenter attendat, quod Deus omnipotens paterna bonitate prospexit, et ad salutem ciuium, altius et eminentius ordinauit. Nam siquis stans in fori medio,Caritati sic est. Cauillationi aliquid deest. uultum uertat ad ortum solis, secundum ecclesiarum positiones, inueniet Iohannem Domini precursorem ab oriente, Petrum apostolum ab occidente, Werburgam uirginem ab aquilone, archangelum Michaelem a meridie. Nichil illa scriptura uerius: super muros tuos Ierusalem constitui custodes (Isa 62:6). Nichil hac euidentia dulcius cui tales Deus contulit seruatores ; sollempne munus, suaue misterium. Confortat animos et pascit intuitum.
It is also worth understanding how fittingly it is that, all things being equal, a marketplace for the selling of things should be placed in the middle of the city,Concerning the marketplace. where, with an abundance of merchandise, particularly food available, a native or a foreigner may come to buy provisions. Doubtlessly, as with the eternal bread which came from heaven which, according to the prophets, was formed in the centre of the earth 41 , God wanted to supply all nations of the world equally. God, our king, created before time our means of salvation in the middle of the earth. Let everyone wise observe this joyfully because almighty God provided for us with paternal goodness, and arranged fully and nobly for the prosperity of the citizens. For anyone standing in the middle of the marketplaceThis derives from my God's true kindness, not from my quibbling. may turn his face to the east and examine the position of the churches noting John, precursor of the Lord, to the east Peter the apostle to the west, Werburgh the virgin to the north, and Michael the Archangel to the south. There is nothing truer than this verse: Upon they walls, O Jersualem, I have appointed watchmen (Isa 62:6) . Nothing is sweeter than this evidence that God gave us such guardians : it is a sacred offering and a charming mystery. It comforts men's spirits and encourages contemplation.
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Item nemo pacienter accipit, 42 si locus tesauri sui a uersutis et uulpibus frequentatur, si laceratur et leditur, si frequenter uertitur ac uersatur, quia si effoditur, arpagatur. Agnosce Cestria tesaurum gracie creditum caritati tue! Pelle grauis palpebras sompni!Utinam intime ducentur, quod intime dictur. Perpende collatum suaue munus Altissimi!
Excerpt 10
Indeed no-one is happy 42 if his treasure-house is surrounded by cunning foxes, if it is harassed and damaged, if it is frequently captured and recovered because if it is exposed, it will be stolen. Chester, recognise the treasure-house of grace which has been entrusted to your loving care! Lift your heavy eyelids from sleep!If only what is passionately advocated were passionately followed. Weigh carefully the sweet gift which the Highest One has given you!
Excerpt 11
Perpende o dilecta ciuitas fauorem Patris Aeterni, Scriptor ad ciues. non reicias alloquutiones alumpni tui, quia emulor te emulatione fideli. Hortamenta modica noli reputare uentos, quia ueementer diligo ciues meos! Intuere quales pro timore nocturno uigiles tibi Cristus apposuit, qui cardinalem custodiam 43 deputauit! Quorum unus ad omnem occursum hostilis argutie plene sufficeret, set (ut decus esset) dignitas eluceret. Non propter infirmitatem ancessit numerus, set ut ineffabiliter bonus innotescat Deus, qui sue omnipotencie et bonitatis participes, nostros esse uoluit seruatores.
Excerpt 11
O beloved city, weigh carefully the kindness of your eternal father, The writer addresses the citizens. and do not scorn the advice of your foster-son, because I loyally aspire to imitate you. Do not think my small exhortations to be mere flatulence, because I passionately love my citizens! Understand what it means that Christ, who assigned us one principal guardian, 43 appointed watchmen against your nightly fears! One of them would suffice against any attack by a cunning enemy, but, as is fitting, her excellence shines out. The tally is not increased because she is weak, but so that God might be known as indescribably good, because he wanted those who share his power and goodness to be our guardians.
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Potentes quippe nimis in aula Regis predare sufficiunt ad auxilium carceris 44 . Qui feliciter cum Deo regnant in monte 45 , facile reprimunt uires inimicas in ualle. 46 Facile cedunt socii eius, qui non est, sanctis Dei qui potens, sapiens, bonus est. In Iob: habitent in tabernaculo eius socii eius qui non est. Aspergatur in tabernaculo eius sulphur (Job 18:15). Ideo non est quia Deo esse desinit, quia periit, scilicet ueritati et caritati. Milia milium 47 ministrant ei, qui nobis prouidet dulcedine ineffabili. Participes nempe maiestatis eterne cum deputantur ad custodiam terrenorum, facilitate mirabili premunt et pellunt quicquid predestinatis ad uitam occurrit aduersum.
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Those powerful in heaven are wholly able to help the imprisoned. 44 . Those who happily rule with God on the mountain, 45 readily restrain hostile men in the valley. 46 The allies of Satan easily fall to the saints of God, who is powerful, wise and good.From Job: let the companions of him that is not, dwell in his tabernacle, let brimstone be sprinkled in his tent (Job 18:15). He is not because he ceased to be with God, because his truth and charity died. Thousands of thousands 47 attend to him, who makes provision for us with indescribable grace. When those who share his eternal majesty are assigned to guard terrestrial beings, they easily overwhelm and banish whoever resists those predestined to life.
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Et quociens a perigrinantibus 48 auxilium fideliter inuocatur, alacriter exhibetur, benigne datur, ut Deus glorificetur. Hoc attendat ciuis meus, hoc confitendo refundat prouincialis carissimus Deum in sua bonitate collaudans et testimonium scripture confitentis usurpans:In libro Sapientie. tu autem dominator uirtutis cum tranquillitate iudicas et cum magna reuerentia disponis nos (Wisd 12:18) . Pro reuerentia magna racionis et amoris assurgat intelligentia, ut se saltim aliquantulum dignetur excutere sepe in nobis uel mortua uel languens considerationis industria. Refundatur uberior actio graciarum, recalescat ardentior deuocio ciuium, ut digne perpendat pectus paternum suauis et simplex caritas filiorum. Ante Dei uultum gloriantur in celestibus qui nos tuendos susceperunt in puluereis sedibus.
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And as soon as pilgrims 48 faithfully seek help, it is quickly forthcoming and so God should be glorified. Let my fellow citizen heed this and acknowledge God's goodness, seizing upon the testimony of scripture:From the Book of Wisdom. but thou being master of power, judgest with tranquility, and with great favour disposest of us (Wisd 12:18) . Let our understanding surge in great deference to hisreason and love, so that we may examine it somewhat, even if our aptitude for purposeful contemplation is often dead or listless. Let this act of thanks be richly repaid, and the devotion of the citizens grow more fervent, so that our simple filial love might appreciate God's paternal affection. Those who keep us safe in our dusty settlements rejoice in heaven before God's face.
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Ecce enim ciuitatem nostram, ut predictum est, sanctis seruatoribus uelut quadruplici sorte commissam,Incipit de quattuor portis Cestrie nostre: seriatim de Iohanne, Petro, Virgine, et Angelo. ab oriente suscepit clementia Domini Precursoris; ab occidente celestis potencia Ianitoris; ad aquilonem uigil Virginis pulcritudo; ad meridiem mira Angeli claritudo. Plures preterea sunt qui nos ambiunt et adiuuant ad salutem, set honore et reuerentia omnium, quibus unum caput Cristus est, ob quadrati misterium, quattuor ad cardinalem ponere placuit firmitatem. Pulcre igitur ab orientalis introitu platee, paululum separatus in latus austri qui olim fugit in terris tumultum populi, uere uacans et uidens quam suauis est Dominus, diligenter attendit ortum sideris matutini, quod de uirginali talamo procedens, spiritu et sanguine nobis oriri complacuit, precursor eiusdem sideris, Iohannis Baptista preciosus propheticis, meritis et predulcibus, uenerabilis nimium et preclarus. Ipse consonanter et congrue custodiam credentium tenet ab oriente,Quodammodo ita est. qui nasciturum De filium preueniens paruo tempore, factam eius natiutatem mirabiliter meruit indicare, indice promens agnum Dei, qui per innocentiam singularem tulit peccatum mundi, ut haberemus ortum gratie per remissionem peccatorum; qui per reatus parentum feceramus nobis occidua passionum. Qui fecunditate munerum Dei plenus, mundane fecis oneribus plaudere potuit expeditus. Altus et electus preco Summi Principis et nobis apte positus in foribus orientis ut fores carceris aperiret et ad fidem filii Dei uniuersitatis humani generis aspiraret.
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Our city, as we said, is protected by four holy guardians: from the east by the merciful precursor of the Lord; from the west by the powerful doorkeeper of heaven; from the north by the watchful beauty of the Virgin; from the south by the marvellous renown of the Angel. Concerning the four gates of our Chester: respectively, concerning John, Peter, the Virgin and the Angel. There are also many others who surround us and keep us healthy but, with the deference of all who follow Christ, it pleased him to install four principal guardians in a mystical square. Therefore John the Baptist, prophetic and virtuous, venerable and illustrious, who once fled the tumult of society and went into the wilderness, who watched the rise of the morning star, seeing how charming the Lord was, appearing from the virgin womb, who pleased to pray for us with his spirit and his blood, is beautifully located on the south side of the head of the street heading east. He most fittingly has custody of believers in the east of the city, he who preceeded the son of God a short while before his birth, who was honoured to foretell his marvellous birth, judiciously identifyingthe lamb of God, who took away the sin of the world through his unique innocence, so that we might rise into grace after remission of our sins, who, through the sin of our parents, end our lives in death. It is thus. He, filled with the fruitful gifts of God, may dispel all worldly sin. The high-born and chosen herald of the Highest Prince is aptly placed at the eastern gate so that he might open the gates of the prison, and inspire universal humanity to faith in the son of God.
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Tantus igitur et tam mirabilis noster Iohannes, diues in Dei lumine, et dignior omni laude, potens in aula Regis, pius et misericors ad incolas pulueris, precursor aeterni Principis, preclarus excellentibus meritis; De porta Iohannis. ipse dignatus est Cestriam in sua sorte suscipere et suauissimus gratie ac tutele sue sinibus confouere.
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Our John, so marvellously wonderful, well-endowed with divine enlightenment and worthy of everyone's praise; powerful in the King's palace, affectionate and merciful to those who live in the dust, the precursor of the everlasting Lord, excellent in his magnificent virtues, Concerning John's Gate. is fit to defend Chester from his position and sweetly keep her safe and sound.
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Ne enim ad tuicionem nostram, uelut fidens sanctitati sue, uideretur sibi solus sufficere, uel dedignans socium de consortio non curare, ad pacem pupillorum qui reuera secundum Ionam nesciunt quid sit inter dexteram et sinistram (Jon 4:11), 49 et ad maiorem diligentiam tutamenti Petrum Apostolum assumpsit portarium paradisi; ut pro suscepto ministerio coram Dei iudiciaria sede, facilius ambo simul infirmas actiones ciuium excusarent, fortius ulciones auerterent, fecundius gratiam impetrarent. Itaque probantes se ministros Christi et dispensationis misteriorum Dei, unus in specula, altus in cathedra, 50 tanquam se inuicem hortantur sociali gaudio.
Excerpt 16
Worrying that he could not ensure our safety through his own sanctity, or not wanting to spurn his comrade, he summoned Peter the Apostle, the gatekeeper of paradise, to ensure peace and safety for the orphans who, according to Jonah, know not how to distinguish between their right hand and their left hand (Jonah 4:11), 49 so that they might more easily excuse the unfortunate actions of the citizens, more forcibly avert retribution and circulate grace more freely in accordance with the vows they made before God's throne. Proving themselves to be Christ's agents in the management of the mysteries of God - one on the watchtower, the other in the bishop's throne 50 - each encourages the other with confederate joy.
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Michi obtigit ad custodiam porta solis, 51 tibi credita est porta maris, quem marinis fluctibus incumbentem, maris conditor misericorditer euocauit et ministerium tuum mirabiliter permutauit, ut succederet tibi pro captura piscium conuersio populorum, 52 et deinceps foret studio et amori pro salo aquarum salus animarum.
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It falls to me to guard the sun's gate 51 , to you is entrusted the water gate, to you whom the creator of the sea mercifully called forth to control the prevailing tides, marvellously altering your role, so that instead of catching fish, you convert people 52 and instead of facing the billow of the sea, you heal souls with love and devotion.
Excerpt 18
Itaque diues in genere, 53 noli esse pauper in specie, set institutus ab eterno Domino, ut saluti tocius orbis inuigiles, bonitati tue creditam Cestriam, uelut Dei castra custodias. 54 Tuta maneat te habens uigilem contra nocentium impetum, et noctis horrorem.
Excerpt 18
Therefore, noble born man, 53 do not be ashamed to be noble in your appearance; established by the eternal Lord to watch over the health of the entire globe and guard Chester, as if it were God's fortress, with your goodness. 54 She remains safe with you as a watchman against harmful attacks and nocturnal terrors.
Excerpt 19
Ciuium sit uidere et prudenter aduertat saltem literatus habitator Domini uocem: tu es Petrus et super hanc petram edificabo ecclesiam meam (Matt 16:18). Quanta uerborum consequentia, quanta rerum euidentia infra muros Cestrie, magis in occiduis et propius occidentem iuxta portam maris condita sit ecclesia Domini Saluatoris, reuera tanquam firmitas et fundamentum basilice Petri apostolorum principis, 55 ut uidelicet nomen dignatio deriuaret, racionem rebus ostenderet, oculus solem uideret, suauitatem operum Dei sensatus agnosceret et excitatis de sompno lectoribus approbata ueritas eluceret. Itaque metientes secundum literam Pauli nosmet ipsos nobis (2Cor 10:12) , ut temporibus uideamur concordare modernis, quamuis diu modernum esse non possit quod maris instar rota mundi uertit ac uoluit, attestatur et astruit stilum nostrum, etiam uenerandorum canicies sacerdotum Sacerdotale testimonium. Walterum loquor et Andream, 56 quorum unus in edicula Christi, alter in basilica Petri, De porta Petri. ille decanus diu extitisse dinoscitur, iste deuotus famulus apostoli scitur, qui longo temporum tractu sacris altaribus ministrantes, propicio Saluatore, felici gradu functi sunt , et arras iam, ut uidetur, diuine bonitatis adepti, laborum suorum tesauros, ad celestia transtulerunt. Istis liquet et ceteris qui norunt locum et loci situm, quam iocunde luceat ibidem ueritas promissorum, quomodo uelut literaliter pariat et portet petra Petrum, quomodo Verum Principium et Magister Humilitatis apostoli sui firmauerit principatum, statuerit edificium, muniens a mari, et protector contra portas inferi Aecclesia Christi quasi basis ecclesie Petri. quam benigne fecerit semetipsum basim benedictionis oculis intelligentium, et solidum apostolice fidei fundamentum.
Excerpt 19
Let the citizens behold, and at least may the learned inhabitant observe the voice of the Lord: thou art Peter and upon this rock I will build my church (Matt 16:18). How great is the consequence of these words, how true they are within the walls of Chester, particularly in the West, where the church of the Lord Saviour is placed near the Water Gate and is the true ground and strength of the church of Peter, chief of the apostles; 55 thus its name is fitting and shows the hidden logic of things, so that the eye might see the light and the intelligent man acknowledge the sweetness of the works of God and the proven truth shine forth to readers roused from sleep. Therefore, in accordance with the letter of Paul, measuring ourselves by ourselves (2Cor 10:12), and endeavouring to appear up to date (although it is not possible to be up to date for a long time, because the wheel of fortune twists and turns like a sea tide) our words are corroborated by the grey hair of two venerable priests The testimony of two priests., Walter and Andrew, 56 one in the little church of Christ, the other in the cathedral of St Peter concerning Peter's Gate. the one had a distinguished career as a deacon, the other as a devoted member of the community of the apostle; both serving the holy altars for a long time, thanks to the Saviour performing their happy duties, and now securing their share of heavenly goodness, the reward for their labours, have ascended to heaven. It is clear to these and others who know the placeand its situation just how delightfully the truth of God's servants shines there, how much the rock supports Peter, how much the True Beginning and Master of Humility supported his apostle's rule and constructed hima building, protecting it from the sea, and from the gates of hell the Church of Christ is the foundation of Peter's Church . and how kindly he made himself a blessed base and a firm foundation for the apostolic faith.
Excerpt 20
Qui Petrum nobis dedit patronum Cestrie, quem portarium ante fecerat celestis curie, ut noxia cuncta declinans donum pacis et gratie suis debeat ouiculis optinere.De Roma et Cestria: collatio. Qui sibi Romam elegit ut dictaret, Cestriam ut defenderet. 57 Ibi statuens generalem tronum, hic constituens speciale templum, inde scribens iura legum, hinc nobis subueniens a gemitu laborum.
Excerpt 20
He gave us Peter as Chester's patron, whom he earlier appointed steward of the heavenly court , so that decreasing all evils, he should obtain peace and grace for his poor sheep.Concerning Rome and Chester: a comparison. He chose Rome so that he might speak to the world, Chesterso that he might defend her. 57 There he placed a universal throne, here he established a special shrine, there writing laws, here rescuing us from the burden of labour.
Excerpt 21
Sedet igitur nobiscum Benignissumus, tanquam seruans limitem mundi ad laudem Dei, ut et Britannia benedictum in nomine Domini crederet et ne simplex Hibernia fidei sagenis relicta recideret. Sic Petro placuit aulam suam erigere in finibus occidentis, De porta Petri. ut e cancellis suis oues suas a fronte prospiceret, et a tergo germanam insulam contineret. Habet eum Italicus conclamantem, habet Anglicus quiescentem. 58 Ibi consistorium et litigium, hic confugium et latibulum. Ibi sepius fatigatus, huc se conferat feriatus. Ibi frequentia multitudinis, hic fomentum mansuetudinis. Ibi strepit populus, hic petit eum paruulus. Ibi causis notior, a curis hic liberior. 59 Ibi denique tumultus et negotia, hic tranquillitas per ocia.In Roma auctoritas, in Cestria affectus.
Excerpt 21
The most blessed Peter remains with us, protecting the edge of the world for the glory of God so that Britain can believe itself blessed by God and Ireland should not escape from the nets of the faith. It thus pleased Peter to erect his church in the western limits of the cityConcerning Peter's Gate. so that, looking forward from his precincts, he can guard his sheep and, looking backward, he can watch over Ireland. The Italian sees him making a fuss, the Englishman him resting. 58 There he is found in the law courts, here in dens of sanctuary. There he is usually harassed, here he is at leisure. There the hustle of a rabble, here the solace of calm. There a nation makes a din, here very few seek him. There he is famed for handling lawsuits, here he is carefree. 59 There indeed is the tumult of business, here tranquillity of leisure.In Rome, he has authority; in Chester, goodwill.
Excerpt 22
Huc usque de porta Petri. Hec prope portam Petri dicenda duximus, Dei nostri bonitatem humiliter deprecantes, ut ciuitas Cestria, quae tanti ducis antiquitus templum sibi struxit in terris, patrocinantis affectum experiatur in celis. 60
Excerpt 22
Thus far concerning St Peter's Gate.We have said these things concerning St Peter's Gate, humbly requesting the support of our Lord so that the city of Chester, which long ago built a temple for the great leader on earth, can anticipate his goodwill in heaven. 60
Set nunc iam nobis de Libro Regum ueniat insigne testimonium, accedat de Veteri Testimento uidua Sareptana,De uidua que pauit Heliam. que nostre assercionis propositum uideatur accingere, plena consonantia. 61 Quae uoluit colligere duo ligna, quae uoluit comedere moritura, nesciens in instanti futurum, quod fuerat posterioribus seculis proferendum, gaudia permissi cumulant inopina dolores, 62 nesciens a Deo sibi missum hospitem, qui liberalitatem remunerans, farine ydriam fecundaret ac longam lechito infunderet largitatem. Eleganter autem scriptura preueniens, hanc uiduam uocat uidelicet per prophetiam pulcre nimium et preclare cum necdum lapsu temporum et annorum uir eius inclinato capite spiritum emiserit in monte Caluarie. Ipsa tamen alto et uenerabili sacramento ante tempus passionis Christi colligere uidebatur ligna crucis ChristiMisterium crucis in uidue lignis., proiecta et proculcata a perfidis Iudeis, set per illuminationem gratie et fidem filii Dei dulcia nimis et amabilia Christianis. Comodet itaque nobis hec duo ligna, ut tradamus unum precursori Domini atque ipsius portario, alterum uero committamus Virgini et Arcangelo, quatinus a uentis quattuor pie nobis et prouide consulentes, consolationem gratie et protectionem custodie optineant sedi sue et ciuitati nostre,¶Intelligat prudens lector consequentiam. ut priores duo unum lignum erigant in porrectum et directum ad lineam ueritatis, sequentes duo alterum lignum applicent et uniant ad leticiam caritatis. Sicque fiet ut in exitu portarum et extensione platearum nostrarum, commemoretur nobis crucis uitale signum et uenerandum misteriumIn Cestria est euidens in plateis. et quod in orbe credentibus pacem et presidium, hoc in urbe manentibus, salutem infundat vi et gaudium.
But now let some infallible evidence come to us from the Book of Kings in the Old Testament, let the widow of Sarephta Concerning the widow who fed Elias. support our interpretation perfectly. 61 She wanted to collect two pieces of wood, starving, she wanted to eat, not knowing at that moment what would be evident to future generations that hardships suffered bring unexpected joys, 62 not knowing God had sent to her a visitor who, rewarding her hospitality, would make fruitful her pot of meal and would pour her an endless abundance of oil. But this verse, beautifully anticipating future events, summons this widow beautifully and splendidly through prophecy to when, with the passing of days and years, her man will have bowed his head and sent forth his spirit on Mount Calvary. By a high and venerable mystery, it can be seen she was collecting the wood for Christ's cross before the time of his passion,The mystery of the cross evident in the widow's wood. the cross discarded and trampled by the wretched Jews, but now through the enlightment of grace and the faith in the son of God exceedingly delightful to Christians. And so he provides us these two pieces of wood so that we can give one to the precursor of God and to his gatekeeper and so that we can give the other to the Virgin and the Archangel, since, piously and foresightedly guarding us from the four winds, they provide for our city, their seat, the consolation of grace and the reassurance of guardianship,The wise reader understands the implication. in that the former two lay one piece of wood in the straight line of truth and the latter two lay the other piece of wood across with the joy of affection. Thus it happens that in the position of our gates and the layout of our streets is recalled to us the living symbol and venerable mystery of the cross,It is evident in the streets of Chester. and that which gives peace and protection to believers the world over, douses city dwellers with health and joy.
Set iam duabus portis, Iohannis et Petri, uidelicet orientali et occidentali , utcumque vii pertactis, ad Virginis portam deinceps ueniendum est,Incipit de porte Virginis ut etiam inde aliquid dicere satagamus, prout dicendum dederit Virginis sponsus. Vbi ueemens amor indigenarum trahit affectum, set dignitas materie terret elinguem, uolentem aliquid reponere ad competenciam loci et ciuium caritatem. Verum quia erudito lectori multum dissimiliter sapit stilus et stilus, qui omnem literam componit ad libram et ibi circumferre satagit explorationis oculum, ubi bauosus et brutus nec suspicatur aliquid inquirendum,¶Vere dicitur hoc, ¶nullus color ceco quia caret oculo. demus tamen operam viii , ut literatis sensibus, non tam limatum eloquium, quam lucida porrigatur euidentia rerum. Res et enim ipse multociens etiam sine literis habent linguam suam, que interius absque lectione uel uoce, mentem oblectentur humanam. 63 Itaque portam aquilonis Virgini assignauit miris racionibus omnium rerum conditor et iustissimus ordinator Deus.
But now, having thoroughly discussed both St John's East Gate and St Peter's West Gate, it is time to discuss the Virgin's gate Now concerning the gate of the Virgin. and say something about it just as the Virgin's bridegroom has given us something to say. The fervent devotion of the inhabitants always compels love, but the seriousness of the subject matter strikes one speechless, when I should offer something in exchange for the beauty of the city and the generosity of the citizens. But granted that the learned reader detects great difference between one style and another and brings every letter to be weighed up and makes it his business to focus on such an examination whereas a fool and a blockhead does not even suspect that there is anything to be inquired after, ¶It is truly said that there is no showing a blind man because he lacks eyes. let us even so give attention to providing such learned dispositions not with polished eloquence as much as with clear evidence of the facts. Indeed very often things have their own unwritten language, which without narrative or expression, delight the human mind. 63 Thus for marvellous reasons God, the creator of all and most just ordainer, assigned the North Gate to the Virgin.
Excerpt 23
De foco furente qui nulli fauet. Item ignis inuadit plateas ciuium, 64 incipit lambere lucella temporum et annorum, structa sternere, partis non parcere, pulcra planare, peccata punire, edes euertere, animos mestissimos reddere, deicere decorem, inducere uastitatem, cognicionem aduentantibus tollere, confusionem manentibus importare. In memoriam uenit nomen illud absque monitore, uenit in mentem uocabulum uenerabile, strepit populus, petit paruulus, gemit infirmus; De porta Virginis. Virgo recolitur, Virgo recensetur, Virgo memoratur, quasi dormiens excitatur, quasi in uiam posita reuocatur, 65 quasi in alto consistens inuocatur. Non est in populo tam simplex neque fatuus qui tunc nesciat ethimologiam nominis eius. Wereburga quia tuens urbem. Ipsa comuni necessitate quasi fortissima prece pulsatur et petitur aduenire flammarum insanias mitigare, dampna, pauperiem, opprobium declinare. Nichil amplius formidatur quam ne differat uel moretur. Ibi necessario innotescit eius nominis euidentia.
Excerpt 23
Concerning the raging fire which spared no-one.Likewise fire attacked the streets of the city, 64 began to lick at the petty gains of days and years, to level what had been built, not sparing what had been laid out, to destroy beautiful things, to punish sins, to ruin altars, to pay back the unkindest souls, to overthrow propriety, to bring about desolation, to bemuse the wits of those arriving, and to bring confusion to those remaining. That name came unprompted into the memory, the venerable word came to mind, the people called, the unworthy sought, the unwell groaned;Concerning the Virgin's Gate the Virgin was recollected, the Virgin was recalled, the Virgin was remembered, was awoken as if from sleep, was called back as if in the street, 65 was invoked as if positioned on high. There was no-one so simple or foolish among the people who then did not know the etymology of her name.She is called Werburgh because she protects the town. She was struck by the strongest prayer of communal need and was asked to step forward to tame the madness of the flames, to minimise the losses, the impoverishment, the scandal. Nothing was more feared than that she should postpone or delay. There the meaning of her name became unavoidably clear.
Excerpt 23a
Set quam in scriptura Job tam eleganter asseritur, nichil in terra fit sine causa (Job 5:6), utinam perpendat et attendat saltem literatus Cestrie habitator,¶Quare Virgo ab aquilone. quo iudicio, qua dispositione, portam aquilonis uirginali custodie Deus omnipotens uoluit consignare. Cum enim ipse dixerit per prophetam ab aquilone pandetur omne malum super faciem uniuerse terre (Jer 1:14), uideretur non solum consequens, set etiam necessarium contra fornacem dolorum non tam uirilem manum et dexteram, quam et uirtutem robustam, ualidam, numerosam uigilanter opponere. Vbi namque omne malum panditur et omnis malicie auctor insidiatur, percutit et bachatur unius Virginis simplicitas et innocentia, sustinere uel sufficere a quo crederetur? Veniret contra aquilonis maliciam frigidam, inuidiam feruidam saltim precursor ille qui regem errantem prophetica auctoritate corripuit,In Jeremia est frigida cisterna que ix malicia ibidem interpretatur. 66 ueniret Petrus, qui concilia calcans impiorum principibus restitit, ueniret ipse Michael ad nota luctamina, qui draconem uicit. Numquid in parte et ex parte periculosa Virginem statuisse dicetur ceca fortuna? Aut de tribus prenominatis si nullus dimittere debuit portam suam , habet plures alios nostra ciuitas ex munere Saluatoris uigiles idoneos et excellentes, assumeret sibi contra maliciam aquilonis seruatorem Jacobum apostolum 67 uel certe confessorem Martinum , 68 aut etiam Olauum amabilem atque preciosum. 69
Excerpt 23a
Let the learned inhabitant of Chester assess carefully that which is so elegantly expressed in the Book of Job, that nothing upon earth is done without a voice cause (Job 5:6);¶Why the Virgin was placed in the North. and thus by what authority, by what arrangement, Almighty God chose to assign the North Gate to St Werburgh. For when he said through the prophet from the North shall break forth evil upon all the face of the whole earth (Jer 1:14), it was a necessary consequence that opposite that furnace of grief he should with his hand vigilantly set someone not only strong and skillful of hand but with a robust, strong and plentiful virtue. For where all evil is arrayed and the author of all evil lies in wait, the simplicity and innocence of one virgin pierces and ravages; but by whom might she be believed sufficient? The precursor of he who confounded the king of sin can come to help against the the evil cold and malicious heat of the north,In the Book of Jeremiah, there is a cold cistern which is interpreted as that very evil. 66 Peter can come who spurning the authorities, withstood pagan princes, Michael can come to notable combats, who defeated the dragon. Surely it cannot be said that blind fortune placed the Virgin in that dangerous place? And if none of these three guardians is willing to abandon his gate , the Saviour has provided our city with many other qualified guardians and she may take James the apostle 67 as her preserver against any malice from the North or indeed Martin the Confessor 68 or even the worthy and lovable Olave. 69
Excerpt 23b
Pari litera lucet in rebus, qualiter assidue uel in Hiberniam recedentes, uel in Angliam reuertentesSi hoc contueris, cur non confiteris? ibi suaue capiant refrigerium, sollempne contubernium, a sole et imbribus tectum, utrumque dedicantes et moras pariter et meatum. Ibi statiuas ordinant, ibi tempora nectunt, concordiam uenti et maris expectant. Dat regia uirgo refectionem, fatigatis requiem, fessis ab unda uel itinere reparationem. Recedens inde, retenta memoria, reparatus apud se dicet: populus iste Domini est et de terra eius egressi sunt (Ez 36:20), corus sanctorum, liberale collegium; mella fluant illis, ferat et rubus asper amomum (Virgil, Ecl 3.89).Nullus mutus nisi qui malignus. Si fuerit homo, reputabit. Si pecus fuerit, redditor Deus erit. Inter tot uenientes impossibile est, ut ipse non ueniat qui dixit, cuius dictum non preterit, hospes fui et suscepistis me (cf. Matt 25:35). Quod sensum alium uel certe ueriorem non habet, quam uos ciues eritis in mea ciuitate. Omnibus par uotum est, regem suscipere non solum libenter set etiam optanter hospicio, certis quod uberius suo remunerentur obsequio.De porta Virginis. Quis regem celi fouere ducat non solum fructuousum set etiam gloriosum? Aut ipse patietur panem artum et aquam breuem (Isa 30:20), ubi uiderit feruidam fidem?
Excerpt 23b
The truth of what I say is self evident: how often do English and Irish travellers find in the monastery sweet relief,If you notice this, why do you not acknowledge it? sacred lodging and shelter from the weather, torn between remaining and carrying on? There they are assigned quarters, while theyawait a favourable tide and wind. Werburgh, the royal virgin, gives them refreshment, rest to the weary and respite to those tired from journeys on land and sea. Recalling the memory as he returns home, the refreshed man will say: this is the people of the Lord and they are come forth out of his land (Ez 36:20); they are a school of saints, an honorable brotherhood; let honey flow for them, and the bitter briar bear spice (Virgil, Ecl 3.89).Only the niggardly will remain silent. A man should reflect, God will reward an ungrateful beast. When so many visit, it is impossible that He should not come who said memorably I was a stranger and you took me in (cf. Matt 25:35). This has no truer meaning than that you will be citizens in my city. Everyone must undertake to receive the king with generous and willing hospitality, for which they shall be rewarded with his greater generosity.Concerning the Virgin's Gate. Who will think to take care of the king of heaven, so fecund and glorious? He will only hand out his spare bread and short water (Isa 30:20) where he sees a burning faith.
Edes denique memorata uelut Dei castra fouet in Cestria, 70 uidimus momentis nostris quod utinam maneat sempiternis. Quod siquis sciolus rerum et locorum permiserit euidenter et breuiter inferre uerum, cognationem exigit porta cum patria, quod cuidam innotuit experientia propria, qui plusculum in pane contractior et constrictus a panis fuit erogatione semotus. 71 ¶Recordetur qui intelligit quod hic legit, quod scriptor honeste tangit. Illud etiam intuendum, qualiter ipsum uirginis monasterium ambiatur quatuor mansionibus alborum monacorum , 72 . qui Reginam celi profitentur dominam, 73 ad consolationem presentis exilii et requiem futuram. Nam a fronte Cumbermare et a tergo Basinwerc et a lateribus, ad euidentissimum modum crucis, competenter et pulcre distinctis spaciis a quattuor monasteriis, uelut preconum laudibus comendatur, ut almum et album sit quicquid medium inuenitur. 74 Quippe instar uitalis ligni et dominici patibuli, que ab oriente in occidentem protensa sunt, paululum longiora sunt, et que ab aquilone in austrum, iuxta transuersum crucis lignum, breuia sunt.
The monastery, like a divine fortress, keeps those in Chester warm; 70 would that it might always do so! But if someone who claims to know about facts and places allows us, on the basis of evidence and with brevity, to infer what is true - St Werburgh's gate has a natural connection with the nearby suburb. This is a fact known from personal experience by anyone who has found himself more than usually deprived of bread, who has been constrained and removed from the distribution of bread. 71 ¶He who understands what he reads here should mull over what the author has frankly said. It should also be understood how the monastery of St Werburgh is surrounded by four houses of Cistercian monks , 72 which are dedicated to our lady, the queen of heaven, 73 for the consolation and future peace of those adrift in this world. For to the front Combermere , to the back Basingwork , and to the sides, these monasteries are arranged in the shape of a cross, like the praises of heralds, suggesting that whatever is found in the middle will be bright and nourishing. 74 Certainly the east-west axis, representing the living tree and gallows on which the Lord died, is somewhat longer and the north-south axis, like the cross-bar of the cross, is shorter.
Surely the inhabitant should perceive these things if the reader can? Our spirit is revived whenever we recall them. What I describe is physically evident in the city.
Excerpt 24
Iste est igitur Michael prepositus Paradisi, quem honorificant x angelorum ciues, per quem Deus uoluit glorificare Cestrenses. Et quo ante diuinitatis aspectum dignior assistit, eo dulcius in suo ministerio Cestriam complectitur et custodit. Et qui de arce celesti auctore Deo conatus impios eliminauit, ipse Cestrie inimicos propellit et extinguit. Qui etiam, prudentiores ammonens consequenter, ad austrum posuit tentorium suum ut quos ab aquilonis latere gloriosa uirgo Wereburga uictores probat, ad uerum requiem et meridianam lucem ipse perducat. xi Michael et Wereburga. Isti enim simul unius platee duo inicia sortiti, conuenientissime susceperunt asseruandas portas geminas quia semper est angelis cognata uirginitas. Hec prope portam Angeli dixisse sufficiat, ut ad ea, que secuntur, series destinata pertendat.
Excerpt 24
Such therefore is Michael, the guardian of paradise, whom the fellow citizens of the angels honour and through whom God wanted to honour the Cestrians. There he stands deservedly in the divine gaze, and may thereby more sweetly hold and guard Chester according to his office. He who on God's behalf exiled from the arc of heaven those who rebelled, drives out and destroys the enemies of Chester. Following wise advice, he placed his camp in the south so that to whoever the glorious virgin Werburgh judges victorious in the north he can provide true peace in the midday sun. Michael and Werburgh. For, assigned the two entrances to street, they together undertook the preservation of the two gates , which was very fitting because virginity is akin to being an angel. Enough has been said about St Michael's Gate and the text carries on as planned.
Quod si recapitulari breuissime quatuor ingressus portarum placet:Recapitulacio. Iohannes uigilat ab oriente ut felicitas oriatur, Petrus ab occidente ut iniquitas moriatur, Wereburga ab aquilione ut hostilitas confundatur, Michael a meridie ut eternitas conferatur. Qui et alios secum habent excellentissimos et idoneos urbis uigiles et ciuium protectores qui sufficiant et suaue ducant habitatores amplecti et fouere et ante Dei presentiam precibus comendare.Limphas Dei quo plus biberis, dulciores inuenies; hoc habet usus, crede ueteribus. Nam cum pleni sint dulcedine et sanctitate, in eternitatis fonte bibunt, quam misericorditer et benigne pupillis oporteat prouidere. Haec de quatuor portis tuis pingenda credidi, ciuitas Cestria, ut quod habet lector in litera, teneat habitator in oculis et memoria. Memor tui sit superna pietas et eterna clementia, quae me olim in primis annis aluisti et cum nequirem discernere inter opposita, 75 literis instituisti. Aucta sis Dei beneficiis et celesti misericordia, dulcis et alumpna prouincia, merearis auxilium et protectionem apud uniuersitatis Auctorem. Aperiat tibi sua uiscera, qui nostras lauit maculas in columpna sancte crucis arborea et in eius gratuleris nomine qui plenus est nectarea pietate.
But it is pleasing to recapitulate very briefly the four entry gates: Recapitulation. John watches from the east so that goodness might spring forth, Peter from the west so that wickedness might die, Werburgh from the north so that enmity might be confounded, Michael from the south so that eternal life might be earnt. Cestrians also have other suitably excellent guardians of the city and protectors of its citizens, who are fitted, and count it their delight, to cherish the inhabitants and to encourage them and promote their causes before God's presence.The more you drink the waters of God, the sweeter you will find them. This is what regular practice shows, trust the men of old! For since they are full of sweetness and sanctity, they drink from the stream of eternity, which eternity it behooves them, with tenderness of heart and benevolence of spirit, make available to their wards. I have judged these four gates worth depicting, O city of Chester, so that what the reader has in books, the inhabitant may hold in his gaze and memory. I remember your heavenly piety and continual mercy, with which you once nourished me during my first years, and when I was unable to distinguish between opposite propositions, 75 you taught me with letters. May you be honoured with divine privileges and heavenly mercy, sweet, local province, may you earn help and protection from the author of the universe. May He open to you his heart who washed away our sins on the wooden beam of the holy cross, and may you rejoice in his name, which is filled with the nectar of faith.
Prospiciat paci tue gloriosa uirginum uirgo, 76 que purissimum pectus aperuit uestiende ueritati, ut possemus in terris filium Dei quamuis indignis et culpabilibus oculis intueri. Et ipsa enim misterio dulci duas sibi uoluit basilicas infra muros tuos edificari euidenter ostendens quod et te protegat in presenti et eternam tibi, si grate seruias, uitam, sufficiat emereri. In una comes caput ciuium cum sua curia pro more obseruat diuina sollempnia, 77 in altera basilica miraculum prebetur cum muliebris sexus mirabiliter preliatur. 78 Dormis dilectissima ciuitas ad spectaculum; negligentia tibi grauat palpebras oculorum. Curris frequenter aspicere canum rictus, ferocias molosorum, quam horrende tauros lacerant et artus ursorum. Ante annos paucissimos erumpens extra muros prosiluisti, omnis etas, sexus, condicio cucurrit, uix anicula sub tecto remansit, De colludio illo, ante Iohannem filium regis et Filippum de Wirescestria xii . 79 spectari duos armis septos et equis impositos, quadam loci planicie ut fidenter dicam futurorum presagio contendere, 80 cum pro suo modo sine militari exercitio, tamen uirtute uesana coram filio regis et quodam altero de proceribus regni sine ludo luderent et pro laude labili multis intuentibus actis calcaribus et calentibus animis decertarent. Ibi tamen iuxta uotum tuum Anglus preualuit et emulum insecutus artauit, ut maiorum tumor ceperet et minorum tenor cresceret,Nota hoc. pluribus illud spectantibus prudentibus aliud expectantibus. Set siue hec magna signauerint, siue modica, siue nulla, uacante nugacitatis aspectu, confer te ad spectacula puritatis, pulcritudinis, pacis, pensa quam pium, quam preciosum lucere in terris uitam angelorum. Habes non extra set intra murum, De sanctimonialibus, ancillis Dei. merum et mirandum uirtutis argumentum.
Let the glorious virgin of virgins guard your peace, 76 she who revealled the purest heart under a cloaking of truth so that we could admire the incarnate son of God with eyes unworthy and sin-stained. As a delightful mystery, she wanted to build for herself two churches within the walls, to show manifestly that she can both protect youin the present and earn you eternal life, if you serve her. In one church, the Earl, the leader of the citizens, customarily performs the divine service with his court, 77 in the other church, miraculously, the female sex marvellously battles. 78 You sleep through this spectacle, beloved city; sloth weighs down your eyelids. You frequently run to see dogs fighting, fierce mastiffs, to see how dreadfully they mangle bulls and bears. A very few years ago, you excitedly rushed outside the walls, regardless of age, sex or estate, so that scarcely one little old woman remained indoors, Concerning the jousting before John, the king's Son, and Philip of Worcester. 79 to watch two men armed and on horseback fight, and, on that plain to joust, as I might confidently say, foreshadowing future events, 80 when on their own without an army but nevertheless with frenzied strength, in the presence of the king's son and another nobleman they toyed with each other but not in jest and sought praise from the lips of those watching as they fought, spurring their horses and inflaming their passions. According to your wishes, the Englishman triumphed and overcame his opponent; by that the pride of the mighty was pricked and the way of life of the meek strengthenedNote these things. when many watching expected another outcome. But whether these things signified anything great, anything small, or nothing at all, having the empty appearance of a trifle, compare them with that show of purity, beauty and peace, think how blessedly, how preciously, they reflect on earth the life of angels. You have not outside the walls but within themConcerning nuns, servants of God. an unalloyed example of virtue.
Excerpt 25
Itaque lector meus attendat, qualiter ipsa domina nostra uirginum Virgo, quam, sicut res docent, duas habere memorie sue basilicas diximus infra muros urbis,De basilicis Domine nostre, benedicabilis Marie . terciam sibi constitui placuit extra muros, uicinam ecclesiae Iohannis Domini precursoris, 81 pulcro ueraciter ordine, gestorum plenissima racione. Nempe apud Nazareth Galilee, olim saluata ab archangelo, cum concepisset de spiritu sancto plena gaudiorum, propter salutem orbis terrarum, exurgens cum festinacione abiit in montana (Luke 1:39) et intrauit domum Zacharie et salutauit Elisabeth (Luke 1:40) cognatum suam. Nimirum ex celesti nuncio et comuni gaudio omnium conditorum suaue nimis ac sullime editura colloquium, pariter et seni ac prouecte mulieri ipsa expedicior et liberior, facilior et fecundior, quamuis altior et eminentior tamen uirgo iuuencula, prebitura pietatis obsequium, iam in suo portans utero filium, qui postea lauit pedes apostolorum.
Excerpt 25
Therefore let my reader carefully notice how this lady, our Virgin of virgins, whom, in accordance with the facts, we said has two churches within the walls dedicated to her memoryConcerning the churches of our Lady, the blessed Mary . was happy to establish a third outside the walls near the church of John, precursor of the Lord, 81 a truly beautiful location with great historical significance. Certainly at Nazareth in Galilee, having been greeted by the Archangel Gabriel when full of joy concerning the holy spirit and the salvation of the entire world Mary went into the hill country with haste (Luke 1:39) and she entered into the house of Zachary, and saluted Elizabeth (Luke 1:40), her kinswoman. Evidently she had a most sweet and sublime conversation with the pregnant woman because of the heavenly messenger and the common joy of all creation, though compared to the the aged woman she was more unencumbered and free, more fecund and fertile, and though a young virgin, higher and more eminent, who would behave with pious obedience carrying in her womb her son who later washed the feet of the apostles.
Iustissime igitur atque pulcherrime apud nostram Cestriam, pro sua matre matri Domini quasi refundens uicem¶De processione que sit festis diebus a clericis Cestrie inter duas basilicas . suae in Christo familie, inspirauit Iohannes Baptista consuetudinem, ut festis temporibus atque dominicis diebus, coris incedentibus et uocibus dulcissimis resonantibus, gloriosae uirginis ac Domini genitricis ecclesiam deuotissime satagant uisitare et consuetis officiis pro more uenerabilis cleri, ad Eterni Regis gloriam officiosissime salutare. Veraciter tanquam diceret Baptista clarissimus sibi ministrantibus rebus simul et racionibus. Quia tria uidentur in temporibus, semel, sepe, ac semper,Semel, sepe, semper: unum montanis Iudee, alterum Cestrie, tercium in eternitate. per humilitatem et iusticiam contendere satagamus, 82 et reddamus regine celi officii et gratie fecundissimum fenus, ut crescentibus comodis, quia semel in terris dignata est meam matrem salutare, nos ei sepe curemusdignissimas laudes salutando refundere, quatinus eius gloriosis precibus mereamur in celis, semper et aeternaliter himnos nostros cum angelis sociare.
Therefore, thanking Christ for the fortune of his family like his mother thanking the mother of the Lord, John the Baptist very properly and beautifully established a custom in Chester,Concerning the procession made by the clerks of Chester between the two churches on holy days. by which on holy days and Sundays, with choirs proceeding and their very sweet voices resounding they visit the church of the glorious Virgin and mother of the Lord with great devotion and with the formalities typical of that venerable clergy most dutifully visit them to the glory of the eternal king. It is as if the most illustrious Baptist had spoken to those attending to him in both word and deed. We must try to act with meekness and justness because this may be seen three times in history: once, often and always. 82 Once, often, always: the first in little-known Judah, the second in Chester, the third in eternity. We should pay back the queen of heaven with most fruitful kindness and goodwill when, with increasing benefit, we undertake to lavish most fitting praise on her by visiting, since she once on earth deigned to greet my mother, so that we may earn her glorious prayers in heaven to always and eternally share our hymns with angels.
Hec cum ita sint, ut dicamus pauca que restant: intendat Cestriae habitator, exeunti portam orientalem, qualiter ei trinus uiarum trames aperitur et pulcra super locorum uocabulis, que se offerunt, consideracio inuenitur; nec solum pulcra, set etiam iocunda. Nam progressus paululum a ciuitate si directus incedit, statim a fronte uenientem locus excipit, quem nominant Villam Christi;De triuio Cestrie quod aperit exeuntibus et plures latuit de proxime uicinis. si uero flectit ad dexteram alter locus, quem uocant incole, Veterem Vadum; si autem uertitur ad sinistram, uenitur ad locum, quem de latibulis insidiantium, recte dicunt Vallem Demonum.
We will now say something about a few little things that remain: the inhabitant of Chester should notice, leaving the East Gate, how three roads are presented to him and how they and their names prove to be beautiful subjects for consideration; indeed, not only beautiful, but also congenial. For if he walks a little way directly out of the city, a place immediately appears in front which they call the village of Christ;Concerning the three roads which appear to those leaving Chester and what escapes the notice of many the about neighbouring villages. if he turns to the right, another place appears which they call the Old Ford; if however he turns to the left, he has come to the place which they rightly call the Valley of Demons, since it is a hiding place for robbers.
Vt autem nos ex manifesta re xiii utamur morali racione consequenter omnia occurrunt, quia Christum inuenit uerum orientem, qui recte tendit; qui declinat in dexteram contra scripturam prohibentem deuiasse ad ultimum se probabit; qui flectit in leuam, lesionem uitare non poterit. Errores autem contrarios hinc inde sic accipiamus, ut errantium dextera uideatur esse superba iusticia, leua autem segnis morum custodia et in qualibet harum deuius, a dextris mordeatur a draconibus, a sinistris spolietur a latronibus, ut experimento tactus in reliquum rectus discat incedere et pro sua salute deuia declinare. Legitur enim, inter uicia contraria, medius limes uirtus est (cf. Horace, Epistulae 1. 18. 9). Et noster Iohannes: dirigite uiam Domini, rectas facite inquit semitas Dei nostri (Luke 3:4) 83 , quia, qui ambulat simpliciter, ambulat confidenter. Et sepe felicius ac melius ualefacit humanis rebus simplex et innocens uita quam uersutus sensus et alta sapientia. Nam qui, per confidentiam meriti uel contumatiam sullimis ingenii, regiam inter errores medios uiam relinquit,Nota. superbos anfractus in gaudium non transmittit, qui ad dextram uel leuam temere declinauit. Vnde colligitur nichil utilius, nichil melius, quam in progressu uiarum uelut in porta urbium recte incedere ac recte uiuere, quia per linearum ductum itineris ad lucem tenditur orientis. 84
We may use this to show that everything happens as a consequence of a moral reason since he finds Christ to be the true east, who goes straightly; he who strays to the right in defiance of scripture will show himself to have strayed at the Day of Judgement; he who turns to the left, will not be able to avoid injury. We should admit two sources of error, in that to the right is excessive sternness and to the left is the lax preservation of morals and harmed whatever way he deviates, to the right bitten by dragons to the left robbed by thieves, the righteous man learns by practice to go straight ahead in the future and, for his health, to avoid detours. It is read, indeed, that between two evils the middle path is virtue. (cf. Horace, Epistulae 1. 18. 9) And John says in the scriptures make straight the way of the Lord, make straight his paths, (Luke 3:4) 83 because he who walks innocently, walks confidently. And often a life led simply and innocently will end more happily than one led in accordance with cunning and ambitious intelligence. For he who through an obstinate belief in his exalted understanding abandons the royal highway for the uncertainties either side,Note. straying to the left or the right, does not tread these proud diversions in joy. From this nothing more useful is learnt than to advance straight through streets and the gates of cities and to live rightly because one comes to the true east through a journey travelled straight. 84
Illud etiam omnimodis attendatur, quod uelut simplex et originale quoddam rei uocabulum lingua Saxonica, Cestria, ciuitas dicitur,Nomen. sicut euidenter et lucide claret intuentibus ex compositione. Sic enim teste historia Claudiocestriam appellamus, quam Romanus imperator Claudius exstruxit, Leircestriam quam Britonum rex Leirus constituit, Rofecestriam, quam teste BEDA, Rof quidam uir primarius antiquitus possedit ac tenuit. 85 Itaque prudenter aduertat saltim inter nos manens literatus habitator, non sine causa leuiter ac lusorie contigisse, cum cetere urbes ex loci situ uel memoria constructorum seu accidenti aliquo uocabulum sint sortitae xiv , nostra Cestria nomen resonet maternum, magnificum, singulare. 86 Quod nos excellentie deputemus, quia cum potentissimos paradisi, pios seruatores habeamus, fauore illorum et precibus, custos est nostri capitis Christus. Tunc enim ueraciter ac uitaliter ciuitas deputatur, cum in omni tempore omnium Deus eam seruare ac saluare dignatur. Quod si non fouet per gratiam, frustra uigilat qui custodit eam. Et tunc lapsus suos per lacrimam loquitur, quam sibi deuotam Dominus perire non patitur.
Even the Saxon word for the place, which is Cestria, meaning city, should be heeded in every possible way,The name. since its etymology shines forth to the observant. We can cite from history the example of Gloucester which the Roman Emperor Claudius established, Leicester which Lear, king of the Britons, founded and Rochester, which, according to BEDE, a certain chieftain called Rof held in days of yore. 85 Therefore the learned inhabitant dwelling amongst us prudently directs his attention to notice how, not without significance, when various cities have taken their names from their location, in memory of their founder, or by some accident the name of our Chester resounds maternally, magnificently and uniquely. 86 We can consider ourselves excellent because we have those most powerful in paradise as faithful servants giving us goodwill and prayers, and Christ is the chief guardian. Indeed Chester is truly and vividly esteemed a city and the God of all deigns to protect and redeem it for all time. For if it were not kept warm by grace, whoever guards the city would watch in vain. And when the city tearfully confesses his sins the Lord does not suffer those devoted to him to perish.
Si quis autem petit, uel in pleno, uel in proximo, secundum habitionem xv morum prouinciales tangere,De moribus prouincialium. instar reliquorum uiuentium pro locis terrarum, ceteris Anglis in parte dissimiles in parte meliores, in parte inueniuntur equales. 87 Videntur autem in primis quod est optimum, secundum generale specimen morum, conuiuio comunes, cibo alacres, hospicio liberales, ira facilies, lingua labiles, subiectionis ac seruitutis impatientes, afflictis clementes, pauperibus compassibiles, cognatum sanguinem fouentes, labore parcentes, felle dupplicitatis immunes, edacitate nil graues, molimina nescientes, per usurpatum sepe licentiam aliena mutantes, siluis ac pascuis habundantes, carne ac pecore diuites, Britonibus ex uno latere confines et, per longam transfusionem morum, maxima parte consimiles. Illud eciam intuendum, qualiter Cestrie prouincia, Lime nemoris limite lateraliter clausa,De Lima nemore. quadam a ceteris Anglis priuilegii distinctione sit libera et per indulgentias regum atque excellentias comitum magis in cetu populi gladium principis quam coronam regni consueuit attendere¶Comiti paret regem non pauet. et in suis sinibus etiam maximas negociorum discussiones licenter ac liberius explicare. 88 Hec igitur Hibernis receptoria, Britannis uicina, Anglorum sumministratur annona xvi , situ eleganti, portarum positione antiqua, duris experimentis exercitata, amne xvii pariter 89 et oculis decora, secundum nomen suum ciuitatis uocabulo digna, sanctorum uigili cincta custodia et per misericordiam Saluatoris diuinitatis semper auxilio communita.
If anyone should seek, either in full or the part, to compare the habits of the locals Concerning the habits of the locals. to those living elsewhere on earth they will be found somewhat dissimilar, somewhat better to other Englishmen, and somewhat the same. 87 When compared to usual habits, they seem particularly sociable in feasting, lively at table, generous in hospitality, quick to anger, eloquent, intolerant of servitude or subjection, kindly to the afflicted, compassionate to the poor, favourable to their kin, not working too hard, free from the gall of deceit, not at all greedy, honest, often borrowing other people's property without leave, richly supplied with woods and meadows and with meat and cattle, adjacent to the Welsh on one side and, through a long exchange of customs, for the most part similar. It should also be noticed that the county palatine of Chester, enclosed to the side by the Forest of Lyme,Concerning the Forest of Lyme. by privilege is set apart from the rest of the English and through the indulgence of its kings and the merits of its earls, and by popular opinion has been more accustomed to follow the sword of the earl rather than the crown of the king,¶The people obey the earl but do not fear the king. and within its bounds to disentangle great pleas on its own authority. 88 The city is a shelter for the Irish, an day trip for the Welsh and a provisioner for the English, with its handsome location, with the ancient position of the gates, with its experiences of difficult circumstances, and with its river, 89 glorious to behold, fitted by its very name to be a city, kept safe by the watchfullness of the saints, and always reinforced by the help of the heavenly Saviour.
Ista pro nostro modulo de Cestrie sinibus xviii siue locis dicenda duximus, reponentes ei uel parua munuscula, que prima nobis ubera protulit et temporum contulit alimenta, sinceriter optantes aliquem beniuolum super alumpno loco maiora simul et meliora dicere et in laudem nominis Dei Cestriam uenerabiliter eminere.
We thought it worth saying these things about the places near Chester in our own little way to repay the small favours by which she offered her nourishment early in life and later, sincerely trying to say other greater and better things about the place itself and venerably to make Chester pre-eminent in the praise of God.
Apparatus Criticus
- i.
- bone] bene Bod Back to context...
- ii.
- Michaelis explicitas] explicitas Michaelis ta Back to context...
- iii.
- dampnat] qui dampnat Bod Back to context...
- iv.
- Unde] Unum ta Back to context...
- v.
- Hec] Hoc ta Back to context...
- vi.
- infundat] infandat ta Back to context...
- vii.
- utcumque] utrumque ta Back to context...
- viii.
- operam] opera ta Back to context...
- ix.
- que] qui ta Back to context...
- x.
- honorificant] honorifi bod Back to context...
- xi.
- perducat] producat ta Back to context...
- xii.
- Wirecestria] Warecestria ta Back to context...
- xiii.
- manifesta re] manifestare ta Back to context...
- xiv.
- sortitae] sortite ta Back to context...
- xv.
- habitionem] habitationem ta Back to context...
- xvi.
- annonam] annona ta Back to context...
- xvii.
- amne] anime conj. ta Back to context...
- xviii.
- sinibus] finibus ta Back to context...
Footnotes
- 1.
- Lucian's startling opening sentence anticipates his emphasis on the ways in which the study of everyday places and events can give rise to a better understanding of the nature of God. Back to context...
- 2.
- No adjective *penetrax is listed in the DML; a more normal choice would have been penetrabilior. Back to context...
- 3.
- This introductory section is riddled with imagery referring to eyesight (oculum, 'eye'; uisus, 'the power of sight'; aspectus, 'the act of looking') and the intellect (intellectum, 'the understanding'; sensus, 'insight'). Back to context...
- 4.
- This is a conventional justification for the study of history: In his preface to his Historia ecclesiastica, Bede offered similar reasoning: ‘Should history tell of good men and their good estate, the thoughful listener is spurred on to imitate the good; should it record the evil ends of wicked men, no less effectively the devout and earnest listener is kindled to eshew what is harmful and perverse’: Colgrave and Mynors, 1969, 3. Back to context...
- 5.
- Lucian's De laude Cestrie begins with a long meditation on the ways in which men can learn something of the nature of God from a close examination of everyday events and locations. Back to context...
- 6.
- Recludo is here used in its standard medieval sense 'shut off' rather than its classical sense, 'open, reveal'. Back to context...
- 7.
- Lucian points out that God's mercy is available to all, whether or not they are willing to adopt the techniques he suggests for understanding God through the contemplation of post-lapsarian earth. He uses pulvis, 'dust' as a metonym for 'the earth'. Back to context...
- 8.
- Lucian has just concluded a long meditation on the possibility of understanding the divine through the observation of daily life, the sweetness of the voice that calls men to heaven (elaborating Matt 11:28), the saints who responded to this voice, Christ who came to earth in human form, and the benefits of companionship in spiritual labour. The conclusion of this meditation is marked by a paraph mark, and a marginal note intendentis conclusio, 'the end of the exploration'. Back to context...
- 9.
- This 'most beloved brother and lord' is Lucian's anonymous patron, who seems to have been a canon of St John's. Back to context...
- 10.
- This clause is the only citation in the DML for notio in the sense of 'acquaintance'. Back to context...
- 11.
- Lucian may be punning on potauerit, 'will drink' here. Back to context...
- 12.
- Patristic and later authors often use precursoris Dei ('precursor of God') as a circumlocution for John the Baptist: see, in particular, Luke 1:76: praeibis enim ante faciem Domini parare vias eius ('for thou shalt go before the face of the Lord to prepare his ways'). Back to context...
- 13.
- Lucian gives us a rare insight into his life here, telling us that he received his basic education at St John's. Back to context...
- 14.
- This clause is one of two examples cited in the DML of the past participle of literare, literatus, meaning 'literary'. Back to context...
- 15.
- Lucian's patron was probably a member of the secular community attached to St John's, so literally as well as metaphorically clericus. Back to context...
- 16.
- For de facili as an adverb meaning 'easily, readily', see DML 'facilis' 1(e). Back to context...
- 17.
- This maxim is a version of Matt 20:16 ('So shall the last be first, and the first last'). Back to context...
- 18.
- sancta ... superbia, 'holy pride', is defined by Sedulius Scotus as when someone glories, like the apostles, in afflictions on behalf of Christ (Collectaneum miscellananeum 13.14.46) . Back to context...
- 19.
- These three quotations from the New Testament emphasise the worthlessness of human praise compared to divine favour which has been merited. Back to context...
- 20.
- It is unclear what Lucian means by sicut disparat litera. He may be referring to the slight similarity between the words fatuum and fortem, in which case, we might translate 'just as the [change of] letter makes the distinction’; alternatively, if litera singular is taken to mean 'letters, literature', we might translate 'literature indeed makes a distinction'. Back to context...
- 21.
- Lucian suggests his patron's ability to disregard the layman's praise comes from John the Baptist, the dedicatee of the cathedral community. The phrase amicus sponsi, 'friend of the bridegroom', comes from John 3:29, where John says he is content to be the best man at Christ's marriage to the Church. Lucian uses harundo luti, 'reed in the mud', as a metonym for the instability and inferiority of earthly life. Harundo presumably refers to Matt 11:7 and Luke 7:24. Back to context...
- 22.
- consimilare is not listed in either the DML or the OLD. For spiders' webs as an image of the fragility of human works, see Isa 59:5, Osee 8:6. Back to context...
- 23.
- Compuncte, 'remorsefully', is not listed in the DML. Back to context...
- 24.
- Lucian continues to discuss the insignificance of praise, and to reflect on his meeting with his patron. Back to context...
- 25.
- DML lucidus, 5(c) 'perspicacious', citing only Lucian. Back to context...
- 26.
- Lucian addresses his patron here; his patron's 'people' can be understood as the community of St John's and Cestrians more broadly. Back to context...
- 27.
- Lucian uses propheta, 'prophet' in the sense 'spokesman of God'. Back to context...
- 28.
- Lucian seems to be invoking (Ps 138:5), where David observes God's total knowledge of past and future. Back to context...
- 29.
- The name of the archdeacon of Chester when Lucian was writing does not seem to be identifiable. Back to context...
- 30.
- We might prefer to read benedicens here. Back to context...
- 31.
- Bauosus, 'drivelling, dull-witted', an adjective formed from baua, 'saliva' (derived from OF bave), is only attested in the DML by a quotation from Lucian. Back to context...
- 32.
- Lucian subsequently describes how Werburgh prevented a major fire damaging Chester, stating that ibi necessario innotescit eius nominis euidentia, 'there she lived up to her name', alluding to its Old English etymology. Back to context...
- 33.
- Lucian has just described the provisions Solomon made for his kingdom, narrated in 3Kings 4:22-30 Back to context...
- 34.
- We might amend to mutantur. Back to context...
- 35.
- Peter's martyrdom may have occured in A. D. 64 and is described in the Apocryphal Acts of St Peter. Back to context...
- 36.
- Chester's place at the centre of Peter's concerns (medulla cordis) mimics the place of his church in the centre of the city (in centro urbis). Back to context...
- 37.
- Note the paronomasia between totus, 'whole' and tutos, 'safe'. Back to context...
- 38.
- DML only cites Lucian for Planatio in the sense 'explanation, exegesis'. Back to context...
- 39.
- i. e. Norway, the legendary homeland of the Normans, as an interlinear gloss, Norweiam, makes clear. Back to context...
- 40.
- It is slightly obscure what happened: does Lucian mean the nearby waters were overfished and that the fisherman were killed fishing in more remote, dangerous waters? Back to context...
- 41.
- The 'eternal bread which came from heaven' is Christ (see Jn 6:59). The prophets include Ez 5:5 and Ps 73:12. Back to context...
- 42.
- Lucian urges Chester to appreciate God's generosity, and warns the city that he can relocate his treasure if Chester is ungrateful. Back to context...
- 43.
- i. e. St Werburgh. Back to context...
- 44.
- Lucian uses carcer, 'prison' as a metonym for post-lapsarian life on earth. It is not clear whether praedare should be taken in the usual sense of 'despoil', or in the rarer sense of 'provide beforehand'. Back to context...
- 45.
- Lucian uses monte, 'mountain', as a metonym for heaven. Back to context...
- 46.
- Lucian uses ualle, 'valley', as a metonym for the earth. Back to context...
- 47.
- See Apoc 5:11. Back to context...
- 48.
- Christian writers frequently described life as a pilgrimage to the true home, heaven. Back to context...
- 49.
- Lucian implicitly compares Chester and Nineveh, a city destroyed by God for its pride. Back to context...
- 50.
- John the Baptist, who first acknowledged Christ, must be the 'one on the watchtower', obliging us to identify St Peter as 'the one on the bishop's throne', alluding to his status as the first pope. This is awkward since the cathedral in Chester, the seat of the bishop of Coventry, was actually dedicated to St John. Back to context...
- 51.
- Lucian imagines a dialogue between John the Baptist and Peter. John the Baptist is speaking here. Back to context...
- 52.
- For this commonplace, see Lk 5:10, Back to context...
- 53.
- i. e. St Peter. Back to context...
- 54.
- Lucian alludes to another etymology of Cestria, namely castra, 'camp'. Back to context...
- 55.
- Lucian inverts Christ's words by arguing that the church of the Holy Trinity is the base and foundation of the church of St Peter in Chester. Back to context...
- 56.
-
These two names are touched with red in the manuscript.
A 'Walter the Priest of Holy Trinity' witnessed a grant of land at Claverton (Ches.) to the Benedictine Nunnery of St Mary c. 1170: abstract in Calendar of the Patent Rolls ... Henry IV, i. 301 (no. 6); for the date Irvine 1907, 95. A Waltero ecclesiae sanctae Trinitatis presbytero ('Walter, priest of the church of the Holy Trinity') witnessed CCALS DVE 1/R1/2 (printed Ormerod 1882, i. 429), a document which records a transaction which occurred shortly after the celebration in Chester of Hugh de Nonant's consecration as bishop of Coventry on 31 January 1188. Taylor 1912, 26 also refers to a document witnessed by 'Andrew, chaplain of St Peters' and 'Walter the chaplain' witness a grant, but, unless the dating of c. 1225 is wrong, this document cannot be relevant: Calendar of the Patent Rolls ... Henry IV, i. 299 (no. 16), Irvine 1907, 98-9.
'Andrew the chaplain of St Peters' witnessed a charter of St Mary's, Chester's Benedictine Nunnery, in c. 1200: Irvine 1904, 16 (no. II).
Back to context... - 57.
- This and the next excerpt are just two samples of Lucian's long comparison of Chester and Rome. For further discussion, see Doran 2007. Back to context...
- 58.
- Lucian conflates St Peter with the churches dedicated to his honour in Rome and Chester. Back to context...
- 59.
- Lucian's remark that Chester is free from curae, 'cares', may be a pun on the Roman curia. Back to context...
- 60.
- St Peter's stood several feet above street level on the remains of the headquarters of the Roman fortress. Distinctive fabric may have remained a visible part of the church into the eleventh century; see Laughton 2008, 41. This may explain why Lucian refers to the great age of St Peter's. It also makes his comparison between Chester and Rome even more resonant. Back to context...
- 61.
- The story of the widow of Sarephta is told in 3Kings 17:9-16. Back to context...
- 62.
- Notice Lucian's use of hyperbaton: gaudia is qualified by inopina and permissi qualifies dolores. Back to context...
- 63.
- Lucian appears to use oblecto deponently here, a use not recorded in the DML. Back to context...
- 64.
- Lucian describes the great fire of 1180 entirely in the present tense for rhetorical effect; in my translation, I have used the past tense for readability. Notice also Lucian's heavy use of alliteration in this passage. Back to context...
- 65.
- It is possible that Werburgh's shrine was carried through the streets either in an attempt to avert the fire or to save her relics should the fire attack the monastery. Back to context...
- 66.
- See Jer 6:7. Back to context...
- 67.
- The status of St James's in Lucian's time is uncertain. His contemporary, Gerald of Wales, believed it to have been the last refuge of King Harold after his defeat at the Battle of Hastings. See Lewis and Thacker, 2005, 126. Back to context...
- 68.
- The advowson of St Martin's belonged to the Orby family in the early thirteenth century, and later passed to St John's. See Lewis and Thacker, 2005, 141. Back to context...
- 69.
- St Olave's was presented to St Werburgh's in 1119 by Richard the Butler. See Lewis and Thacker, 2005, 148. Back to context...
- 70.
- Lucian alludes to the possible derivation of Cestria, the Latin name for Chester, from Latin Castra, 'camp', an etymology quoted by Bradshaw and interpreted as a reference to Chester's Roman history. Lucian christianises the etymology by making Chester a Dei castra, 'divine fortress'. Dei castra was indeed a common medieval Latin circumlocution for 'monastery' (DML castrum, 1c). Back to context...
- 71.
- Lucian is punning here on the near homophones, porta, 'gate' and patria, 'suburb'. His point seems to be that the inhabitants of the suburb know St Werburgh's to nourish Chester, because they can receive both literal and spiritual bread from the monastery, that is, both alms and the eucharist. When Lucian was writing, St Oswald's parish covered a large area, including the North East part of the walled city, the abbot's manor of St Thomas outside the North Gate, and other monastic estates further afield. The chief place of worship for the parishioners was the altar of St Oswald in the south nave aisle of St Werburgh's. See Lewis and Thacker 2005, 150-1. Back to context...
- 72.
- There is a cross-shaped diagram illustrating the location of these four monasteries in the lower margin of fol. 60v. It is reproduced as the frontispiece of Taylor 1912 Back to context...
- 73.
- i. e. the Virgin Mary Back to context...
- 74.
- Lucian is referring to Basingwork, Combermere, Stanlow and Poulton. Basingwork, Flintshire was founded in 1131 as a dependency of Savigny by Ranulf II. Combermere, another dependency of Savigny, was founded in 1133. Poulton and Stanlaw, both like Combermere in Chester, were daughter houses of Combermere founded in 1146x1158 and 1172 respectively. For further details, see Knowles and Hadcock, 1971, 110-28. Back to context...
- 75.
- This suggests Lucian received an education in dialectic at St John's: see DML opponere, 13. Back to context...
- 76.
- Lucian begins to talk about the Virgin Mary. Back to context...
- 77.
- This is the church of St Mary on the Hill, granted by Earl Ranulph to St Werburgh's in the mid twelfth century. Back to context...
- 78.
- This is the Benedictine nunnery of St Mary, founded in the mid twelfth century by Ranulph II. See Harris, 1980, 146-50. Back to context...
- 79.
- Philip of Worcester was one of the household knights of Prince, later King John. He witnessed 15 comital acta before 1194 and reappeared in John's royal household: see Church 1999, 22. Taylor 1912, 10 suggests the combat took place in 1186, when John and Philip were waiting at Chester to sail to Ireland. The Annales Cestrienses imply that Philip was John's deputy in Ireland: Christie, 1887, 33, 35. Back to context...
- 80.
- Given the anonymity of the two protagonists, it is difficult to say why their combat should have been a prognostication of future events (futurorum presagio). Back to context...
- 81.
- This is the White Chapel, a chapel dedicated to St Mary within the precincts of St John's, which was in use as a grammar school in 1353. It was mentioned in the Domesday Book as a monasterium. Back to context...
- 82.
- Lucian uses the exegetical technique of allegory to trace the historical and spiritual resonances of Mary's visit to Elizabeth. Note how he conflates the spatial (Judea, Chester) and temporal (eternity). Back to context...
- 83.
- The wording of the quotation conflates several of the Gospel accounts (cf. Matt 3:3, Mark 1:3 and John 1:23). Back to context...
- 84.
- This paragraph is an elaborate comparison of the geography of the area to the east of Chester and the correct trajectory of the Christian life. The lucem ... orientis, 'true east' is Christ. Back to context...
- 85.
- For Claudius and Lear, see Geoffrey of Monmouth, Historia regum Britanniae (Thorpe 1966, 121, 81). For Rof, see Bede, Historia ecclesiastica, ii.3 (Colgrave and Mynors, 1969, 143. Back to context...
- 86.
- Lucian's point is that, while other cities took their names from their founders, Chester derives its name from Old English ceaster, meaning 'city'. In other words, Chester is the vey essence of a city. Back to context...
- 87.
- Several of the qualities Lucian lists are ambivalantly positive. despite his suggestion that they constitute quod est optimum . Back to context...
- 88.
- This is an early example of the discourse of 'Cestrian exceptionalism', discussed ably by Barrett 2009. Back to context...
- 89.
- Since Lucian elsewhere treats amnis, 'river' as feminine, Taylor's conjecture is unnecessary. Back to context...