Chapter XIV: 163, 8. Habakkuk iii. 2

164, 11. _Chest with the shirt of St. Edmund._ Archdeacon Herman, in his treatise _De Miraculis Sancto Eadmundi_ (Arnold, i. 26 _et seq._), describes how Leofstan (2nd Abbot) decided to open the coffin containing St. Edmund's body and examine the remains. The body was found covered with a vestment stained with blood and pierced with arrows. This was taken off and the body wrapped in a linen sheet. In the continuation of Herman's work, ascribed to Samson himself, there is an account of another Herman, a monk of Bury, and a popular preacher, who displayed irreverently certain relics of St. Edmund. He took the shirt out of its casket, and unfolded it for the people to kiss. Tolinus the sacrist commented severely on the occurrence, and on the third day at sunset Herman died. The "feretrum cum camisia S. Edmundi" was amongst the relics carried in procession round the Church on Christmas Day, Palm Sunday, Easter Day, and probably other high festivals (Rituale, Harl. MS. 297, cent, xiv., quoted by _James_, p. 183).

165, 1. _Cup of St. Edmund._ To drinking from this cup various miracles are ascribed: a rich lady cured after long suffering from fever; a Dunwich man with dropsy; a girl afflicted with a great swelling, who drinks from the cup thrice in the name of the Trinity; a Cluniac monk of St. Saviour's, Southwark, named Gervasius, whose story is told in great detail in Samson's _De Miraculis_ (Arnold, i. 202-3). It is said that an indulgence _toties quoties_ was granted to pilgrims who drank from this cup "in the worshippe of God and Saint Edmund," hence its name of "Pardon Bowl"; but I have not found the original authority for this.

165, 19. Luke xii. 2.

166, 9. Psalm lxiii. 11.

170, 4. Isaiah i. 2.

171, 18. _verse inscribed._ In the _Cronica Burienis_ (Arnold, iii. 8) this verse is given in a slightly different form--"Martyris ecce zoma Michaelis servet agalma," the writer adding, "Agalma, id est, sacra receptacula divinitatis." "Zoma" is probably the Greek word "soma," body. But it has also been translated "garment," and Carlyle's version of the inscription (_Past and Present_, ch. xvi.) is, "This is the Martyr's garment, which Michael's Image guards." Lord Francis Hervey, in his edition (1902) of Recce's _Breviary of Suffolk_, says, "Having regard to the fondness of the mediaeval versifiers for rhyme, I feel tempted to suggest that the word may have been 'salma,' a word of unknown origin, which in Italian means corpse.... The verse in question was most probably not home made, and was not clearly intelligible to the monks themselves."

171, 21. _iron rings._ This phrase is somewhat obscure: "annuli ferrei sicut solebat fieri in cista Norensi." Ducange gives "Norrensis" as an occasional equivalent for Northmannus, hence Mr. Arnold suggests for cista Norensis "a Norwegian chest" (i. 311).

175, 10. _Ailwin the monk._ Ailwin, also written Egelwin, was keeper of the shrine of St. Edmund before the foundation of the Abbey. In view of the invasion of England by the Danish chief Turchil, Ailwin fled, in 1010, from Beodricsworth to London with the body of St. Edmund, returning 1014. In 1050 Ailwin, then a very aged man, was invited by Abbot Leofstan to come from Hulme to Bury to identify the body of the Saint.

176, 18. _Keeper of St. Botolph._ There was a chapel (probably on the south side of the presbytery) dedicated to St. Botolph, in which was the shrine with the relics of that Saint.

177, 3. Felix, quem faciunt aliena pericula cautum. Erasmus, _Adagia_.