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Revisjonen fra 24. aug. 2011 kl. 10:54

Goscelin av Saint-Bertin, Miracula S. Ivonis

Mirakelsamlingen om St. Ivo ble skrevet c. 1090, delvis basert på et eldre, tapt, verk av abbed Andrew fra 1020- eller 1030-årene.

Utgave

Latinsk tekst finnes i "Miracula S. Ivonis", i Chronica abbatiæ Rameseiensis, ed. W. Dunn Macray (London 1886), lix-lxxxiv.

Oversettelse

[Engelske oversettelser er hentet fra Susan B. Edgington, The Life and Miracles of St Ivo]

Bishop Siward dedicated the famous church to blessed Ivo and his companions very festively at the invitation of abbot Eadnoth. Siward was the man whose worth as a soldier of Christ had been proved with brother Wilfred of Ramsey Abbey through deep perils of the sea and heathen nations. Together they were unconquerable by many persecutions and insults; they sought out a tribe and gained it for the Saviour, and at last, when their swordsman failed them, they returned to England. (s. 22)

[Ifølge Susan Edgington er Siward biskop Sigurd, som var i følge med Olav Tryggvason til Norge i 995, for så å vende tilbake etter slaget ved Svolder. Han vigslet kirken til St Ivo i 1001 eller 1002. Han dro så, ifølge Edgington, til Sverige rundt 1007, for å være biskopen til kong Olav Skottkonung.]

[A Norwegian monk who was on duty at the shrine of St Ivo at Ramsey] lapsed into apathy about his salvation, and he neglected the honour and reverence which he owed to blessed Ivo, or which it was fitting to display. For quite often as he crossed in front of the holy body he did not bother to bend hsi nee nor even simply to bow slightly.' [St Ivo appeared at night and reproached him, which the monk found dreadful enough, but Ivo did not let the matter rest and had him whipped by one of his equally visionaruy attendants.] 'When he told this to the brothers, his laziness abandoned, they became more careful of thir own salvation and more devout towards God and St Ivo. And so it happened that when one is reproached many may be improved. (s. 32)

That same monk had with him a boy who had been deaf for a long time, whom he absolutely loved. For indeed he had brought him with him from his own country, that is Norway, and had adopted him as son. He grieved with the boy for his misfortune no less than if he suffered it himself, and he never stopped battering blessed Ivo’s ears with a perpetual prayer for the boy’s hearing. Therefore one day when they were kneeling among the weak in the hall of the monastery, and waiting for St Ivo’s help, suddenly the boy fell to the ground. And when he had lain for some time as if sleeping, and pus had flowed from his ears, he recovered his hearing and got up safe and sound. (s. 41)

Kommentar

De to historiene den norske munken og hans døve adoptivsønn finnes ikke i de to manuskriptene som er regnet for å stå nærmest Goscelins tekst - BL Cotton Tiberius D. iii ('D', slutten av 1100-tallet), eller i Trinity College 171 ('T', begynnelsen av 1200-tallet). De finnes derimot i MS Bodley 285 ('B', 1200-50, opprinnelig fra Ramsey Abbey) og Douai MS 852 ('C', c. 1250, opprinnelig fra Crowland Abbey). B og C har med en del mirakler fra 1100-tallet som ikke fines i D og T, men Edgington argumenterer for at historien om nordmennene kan ha blitt satt av Goscelin i en revisjon av verket. Den relative dateringen av når nordmennene var ved Ramsey er usikkert, Edgington sier "the Norwegians sound pre-Conquest" (s. 80). Begge deler må ansees som usikre.

Litteratur

Susan B. Edgington, The Life and Miracles of St Ivo (St Ives: Friends of the Norris Museum, 1985)

Susan B. Edgington, "Siward - Sigurd - Sifrid? the career of an English missionary in Scandinavia", Northern Studies, 26 (1989), s. 56-59

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