ON THE HOLY ROMAN MARTYRS.
NABOR, SILVIUS, VITALIS, FELIX, AND NONNA.
CommentaryUrsus, Martyr, at Rome (S.) Nabor, Martyr, at Rome (S.) Silvius, Martyr, at Rome (S.) Vitalis, Martyr, at Rome (S.) Nonna, Martyr, at Rome (S.)
G. H.
Another class is this of Martyrs, proposed in the ancient copies of the Hieronymian Martyrology, and because the same are mentioned in the preceding class of Martyrs of Africa, the particle "likewise" is interposed in the third, by which it is indicated that these are distinct from the former. These things are read: At Rome of Nabor, likewise of Silvius, likewise of Vitalis, likewise of Felix. Silvius is absent in the Ms. of Lucca, is related in three others, and the memory of Nonna is added in the Ms. of Corbie, printed at Paris. The Vatican Ms. of the Church of S. Peter has these things: At Rome of Nabor, Vitalis and Felix. In the Augsburg Mss. of S. Udalric and the Parisian of Labbe, with the name Rome transposed, these things are read: At Rome of George the Martyr, Nabor, Vitalis: which same, but with only Nabor, is done in the Ms. of Reichenau. More accurately it is done in the Roman Ms. of Cardinal Barberini in these words: The birthday of S. George Martyr, at Rome of S. Nabor. Which same things, about S. Nabor Martyr at Rome, are commemorated in the Martyrologies of Notker and Galesinius, who venerates him in the first place before S. George. But with the city Rome omitted, thus they are indicated in the Mss. Casinensis and Altempsianus, also in the first place: The birthday of SS. Nabor, Salvius, Vitalis, and Felix, and then follows, of S. George Martyr. Nor do more things occur about these Roman Martyrs: from whom we judge different those SS. Felix and Nabor, who are worshipped at Milan on the 12th of June.
ON S. PUSINNA VIRGIN,
AT HERFORD IN LOWER SAXONY.
5TH CENTURY
PrefacePusinna, Virgin devoted to God, at Herford in lower Saxony (S.)
D. P.
[1] Mention of the Virgin Pusinna is commonly made in Martyrologies on April 23: about her Greven, Molanus, Ferrarius, Wion, the Martyrology published at Cologne in the year 1490, She is worshipped on April 23 the Florarium Sanctorum, the Appendix to Ado, and Saussay have made mention. The words of Molanus are: On the same day of S. Pusinna Virgin, who in the time of Charlemagne was translated to Herford: at Herford in Westphalia those of Greven, at Herford of Pusinna virgin. They rightly assign her to Herford, because there were both her body and her principal cult. Testimony to whose cult is also given by the ancient Life of S. Walter, founder of Hereford, to be given on November 16; where is narrated an event which happened to those returning from the feast of B. Pusinna, the festivity having been celebrated at Herford. Herford is a city of lower Saxony in Westphalia, pertaining to the County of Ravensberg, between Osnabrück, Paderborn, and Minden.
[2] and in Gaul The Florarium Sanctorum on September 21 ascribes her to Gaul: because namely there she lived, and died, and was first buried. The same do Ferrarius, Wion, Saussay, and more distinctly indeed, for they express the place. Saussay recounts these things: On the same day at Corbie of S. Pusinna Virgin consecrated to God, who from the district of Perthois: of the Châlons diocese, born of illustrious parents, her father Sigmarus, her mother Lutrudis, from a tender age dedicated the flower of her integrity with her sister Lutrudis to Christ; from whom after the death of her parents separated, did she live in a monastery? by place, not by vow; in the monastery of the village of Bassion, which was near Corbie, she took the sacred veil, etc.
[3] On what foundation Saussay makes her a nun of some monastery (which Wion calls S. Maurice's, Ferrarius S. Laurence's), is not clear to us; finding no mention of this in her Life: from which and the Acts of her holy sisters Hoyldis to be given on April 30, and Lutrudis on September 22, we have only this, that bound by the vow of virginity with the rest of her sisters, from S. Alpinus, Bishop of Châlons, veiled by S. Alpinus Bishop of Châlons. she received the sacred veil, and then until her father's death dwelt in her father's house; but he being taken from the living, she withdrew to the village of Bassion, which had fallen to her as an hereditary portion; where she so loved solitude, that she rarely went out in public, and only for the sake of going to church. There however she did not long survive: for in the same place, after she had reached the summit of perfection and sanctity in no long span of years, full of desire for the heavenly country, she is said to have died.
[4] The body was translated from Gaul to the Abbey of Herford in the time of Charles King of France, in the year, the body transferred to Herford in 860. as the Acts speak of her, 860 of the Lord; not however in the year 808, as her Life has from Antonius Liber of Soest, and the Legend printed at Louvain, and Molanus above. For the Herford monastery was first founded in the time of Louis the Emperor, Charles being already dead. About the year in which S. Pusinna lived, nothing certain is had from her Life or from those of her Sisters: this we know, that she was veiled by S. Alpinus, whom the Sainte-Marthe brothers in the catalog of the Bishops of Châlons say to have sat when Attila King of the Huns was conquered by the strength of Aetius and the Visigoths, in the year 453 or following. The same say that S. Alpinus in the Episcopate immediately preceded Amandinus, who in the year 461 was present at the first Council of Tours, summoned with other Bishops by S. Perpetuus, Bishop of Tours; on the Acts illustrated above on April 8, we showed that the said Council of Tours was celebrated in the cited year 461, under the consuls Severinus and Dagalaifus; so that it is necessary that S. Pusinna flourished in the fifth century of Christ.
[5] After death she shone with miracles, first in Gaul, where she was buried; then in the monastery of Herford, to which she was translated. In the Legend printed at Cologne in 1473, and printed two years later at Louvain, exists the Life of S. Pusinna, which is the same as that, Life from the Ms. of Bodeken which from Cologne from Antonius Liber of Soest Father John Grothaus of the Society of Jesus sent to us; sending also another from the Ms. of the monastery of Bodeken of the Canons Regular of S. Augustine in the diocese of Paderborn. The latter we here give, because it is fuller than the other two, and has the whole narrative of her translation attached; which by Canisius and Greven in the Additions to Usuard is consigned to January 24: on which day by Theodore Rhay it is reported among the Illustrious souls of Jülich, Cleves, Berg, Marck, Ravensberg and the annexed provinces. And so, which we give, Translation on January 24. the history of the Translation, seems to have been written one or two centuries after it was done, or even later, when no distinct memory of the miracles wrought at Herford remained.
In the same way it seems must be said, about the Life or rather Encomium
of the life, that it was written some centuries after the death of the Saint; perhaps by some monk of the monastery of Corbie, to whose property constructed in the year 662 was added the village of Bansion, once ennobled by the burial of that sacred body, but preserving no monuments of the life and miracles, as being consumed by fire, as the author of the encomium at the end complains, who deduced it with rhetorical amplification, that there might be something that could be read in place of a history on the feast day. But what things could be added for illustrating this Life about the sisters, the reader will find after the Life of S. Hoildis on April 30.
LIFE
From the Ms. of the Monastery of Bodeken.
Pusinna, Virgin devoted to God, at Herford in lower Saxony (S.)
BHL Number: 6993
FROM MS.
CHAPTER I.
The parents, sisters, upbringing, and vow of virginity of S. Pusinna.
[1] The Blessed Virgin Pusinna therefore, was born in the district of Perthois of religious parents. Her father was called Sigmar: her mother was called Luttrudis: With a father Sigmar, noble and pious, both had great nobility, great fame, great abundance of wealth. If thou regardest the father, no one couldst thou find whom thou couldst prefer; so greatly did the splendor of his family, so greatly the fame of his dignity, so greatly the abundance of his wealth overflow in him. These are small things which I have said: because earthly, fragile, fleeting. Prudence, which either rarely or hardly is found in the rich, since their mind burdened with earthly cares grows torpid, was so great in him, that it caused astonishment to those who considered him. To these, what is much more excellent, there had been added much and perpetual devotion of religion, which possessed his mind, even when it seemed bound by secular cares, by a single and private meditation. Not any church, without the grace of prayer; not any servant of God, whom he had truly known to be serving the Lord, would he pass by; not to the needy would he withhold anything according to his means, but whatever he could he was accustomed to offer. There was in him constant devotion in the praises of God, and befitting honor toward Priests.
[2] With a most religious mother Luttrudis, Placing these things before her husband as in a mirror, she rendered his will in divine matters no less strong: for she also, in no way unequal in illustriousness of family, or dissimilar in vigor of prudence, or slower in religion, or less in the lavishness of almsgiving. They led therefore a truly praiseworthy and innocent life; and although entangled in the affairs of the world, they sighed with the whole ardor of the mind for heavenly things. It was their daily meditation to offer voluntarily to the Lord the sacrifice of a contrite and humbled heart; namely because, fearing the fragility of the flesh, they had chosen conjugal union. For they saw that of the Apostle said of themselves: 1 Cor. 7, 32 He who is without a wife is solicitous about the things of the Lord, how he may please God: but he who is with a wife is solicitous about the things of the world, how he may please his wife, and is divided. And the unmarried woman and the virgin think of the things of the Lord, that she may be holy both in body and in spirit: but she who is married, thinks of the things of the world, how she may please her husband. Ib. v. 29 They strove therefore to imitate that which the same Paul said above, Let those who have wives be as though they had none. They rendered to all their dues, and strove (as the Vessel of election says) to owe no one anything, except that they might love one another: for they thought all were brothers under one father; and they knew, that by faith and works heirs of God, they would be coheirs with Christ. Rom. 13, 8
[3] instructed by Eugenius a holy Priest, To these pursuits of holy religion Eugenius, Priest of Christ, added no small benefit, who not far from them governed a church: whose wisdom and justice in divine matters were respected. By whose habits and prudence and religion especially stirred, nay rather inflamed, they had joined him to themselves with special familiarity, most gladly hearing his admonitions, and demanding from him counsels of their salvation amid the perils of the world: by whose prayers both fortified and instituted by whose teachings, they increased daily by the accumulation of merits. The works of truth grew, faith was strengthened, the hope of heavenly grace flourished more and more. What they could withdraw from their own needs and those of their household, so that it was no tribulation to them, to the needy with great charity and cheerfulness either they bestowed, or distributed through the hands of the said Priest. For thus the Apostle says: Not that there should be easement for others, but tribulation for you: but by equality, in the present time, let your abundance supply the want of others. 2 Cor. 8, 13
[4] Pusinna born with six sisters, Truly happy by the gift of so great merits, they deserved also a happy offspring by divine gift; namely seven daughters, who should bloom with the grace of virginity, which they themselves had not been able to preserve in body, though not in mind. Of these Ymma was the first: to her succeeded Othildis: she was followed by Luttrudis: after whom Pusinna was born, whose memory we recall: next to her Francula came forth into the light: thence Libera was born: Magenhildis, born last, completed the chorus of holy virginity, shining with the sevenfold grace of the Holy Spirit. Now one could see in this number, what was divinely foreshadowed and mystically, that the virginity of the flesh without the integrity of faith avails nothing. Faith I call that which works through love: for faith without works is dead: with this therefore we are joined to Christ, who is the Spouse of the holy Church. True virginity therefore is incorrupt faith with untainted flesh, in which, so far as is possible, the mind never fornicates from God, by following the concupiscence of the flesh.
[5] Therefore the religious father and devoted mother, under the discipline of Eugenius, seeing their desires, in receiving a more numerous offspring than they expected, fulfilled, decreed to inform her with divine lessons: for which task, because he was endowed with holiness and knowledge, they chose Christ's Priest Eugenius, namely that in tender years the norm of religion might grow, and the footsteps of holiness be imprinted in their hearts: for already they were meditating to devote them to Christ the Lord, if they should consent with their own will. For they thought, that the purpose of virginity should not be compelled, but chosen spontaneously; as the Apostle said, Concerning virgins I have no commandment of the Lord, but I give counsel. 1 Cor. 7, 25 The Lord also when he spoke of this matter, said; Not all take this word, but those to whom it is given. Mat. 19, 11 But let us pursue what we promised.
[6] instructed for ten years, Placed in the school of heavenly doctrine, they were not, as that age is wont, compelled by threats to learn, but rather voluntarily gave themselves to studies; so that even then it might be understood what they would choose in a riper age. The Wise man says, From his studies a boy is known, if his works are pure and right: which manifestly is clear, because each one is led, nay is drawn, to what he tends in his mind; nor does anyone choose what he hates, but his own pleasure draws each. Totally therefore in those years did the grace of the Holy Spirit already draw them, that they should choose good and reject evil, as the Prophet says, concerning the person of the Lord Savior. Is. 7, 15 But what more? For ten years instructed in continuous study, now advanced to nubile years, they were once more continually cherished under their father's eyes; and with such diligence they were kept inside the house by him, afterwards kept in the paternal home, that no one was associated with persons less religious, not to say suspect: for he knew that evil conversations corrupt good manners; and whoever touches pitch, shall be defiled by it. By this diligence of the father they so profited, that at that time they were immune from every blot, and afterwards they would impose on themselves of their own accord, what then by another's zeal they maintained: for it is shameful to those accustomed to good things to give them up.
[7] Thus then formed, and growing in love of the Creator by daily vows, with the same desiring to keep their virginity, they set before their minds, how great was the dignity of holy integrity, and how great the reward: since the holy Angels, who enjoy every beatitude, are especially commended for this by the Savior, when he says: In the resurrection they neither marry nor are given in marriage, but will be as the Angels of God in heaven. Mat. 22, 30 They therefore thought of and desired the purpose of sanctity, and feared the fragility of the flesh. They saw (the Apostle saying, This is the will of God, your sanctification, that you abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honor) how by a kind of privilege, the grace of chastity is called sanctification. 1 Thes. 4, 3 If he calls sanctification that which consists in abstinence from fornication (for no one calls conjugal work fornication), how much more properly virginity, not merely sanctification, but the sanctification of sanctity, may be called. For virgins follow the Lamb, wherever he goes: because Christ, the Virgin's Son and Bridegroom of Virgins, going forth from a Virgin mother, returning a Virgin to the Father, virginity even glorifies with flesh immaculate: as the Apostle says, For you have been bought with a great price, glorify and bear God in your body. 1 Cor. 6, 20
[8] While therefore they were more and more inflamed by this meditation, it happened that the Bishop of venerable memory, Alpinus by name, who then governed the church of Châlons, is presented by her father to S. Alpinus Bishop. going around the parish according to Pontifical custom, instituted and confirmed the peoples by preaching and holy confirmation. It was indeed the will of God that the purpose of holiness, which had possessed both the father's mind, in devoting the daughters to God, and their own, should now be made public, to the praise of the Almighty Lord. For so the Lord says: Let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. Mat. 5, 16 Whence indeed is God more glorified than by virginal integrity, which answers to the holiness of the heavenly Bridegroom? Then, seeing the blessed father the suitable time for his own and his daughters' vows, he offered all together to the Bishop to be consecrated; not desiring in them the hope of earthly posterity, but the fruitfulness of heavenly grace. All wondered, that a noble and most illustrious man, of illustrious and wealthy house, was losing them out of love for the Lord, and as if having abjured posterity, was denying the hope of propagating offspring to a most splendid lineage. Nor were lacking supporters by whom the act was approved, and as if counselors by whom the act was disapproved: but he, thinking more of future than present things, more of heavenly than earthly things, desired more that his daughters should be fruitful by heavenly grace, than by earthly offspring. Whence also he presented them to the gaze of the blessed Prelate, saying that it would be his purpose and their choice, that they should fulfill by perpetual chastity the solemn vow of virginity.
[9] Wondering at these things d the venerable Prelate (if it is permitted to say, and she is consecrated. since there is no wondering at things instituted by divine law; when we know the gift of the Holy Spirit to be held by no law, but to divide to each as he wills) was as if struck with a certain astonishment, both at the ardor of the faith of the parent, and at the zeal and devotion of the blessed Virgins. Finally being asked by him, whether they were restrained by their own desire, or by the devotion of the parent; they said not only that they consented to it, but even demanded it with an almost ineffable
vow. The memorable Pontiff, rejoiced by so great devotion, blessed them, and commended their purpose with his prayers; praying the divine Majesty, first to render them immune from the enticements of the world, then to bestow upon them the gifts of holy virtues; then to have them divinely illumined by the splendor of virginity, then to grant them perseverance, by which both in the present, they might be the temple of the Creator; and in the future, be rewarded with eternal beatitude. The Blessing having been performed, he dismissed the father with the holy daughters, warning that the grace received was not to be neglected, but preserved with all diligence: lest perhaps putting their hand to the plow and looking back, they should not be fit for the kingdom of God.
[10] and henceforth always usefully occupied with the same, Therefore mindful of such holy teaching, returning home with their father, they gladdened his soul with exceeding fervor of religion, not yielding their minds to inertia, and giving themselves to sloth, and indulging in torpor: but almost every moment working with their hands, and at the same time serving prayer, they strove to illustrate the purpose of holy virginity, which they had devoutly assumed. For they had heard how the most wise Solomon described the strong woman, who is understood under the person of holy Church, saying: She has sought wool and flax, and has wrought by the counsel of her hands: she has become as the merchant's ship, bringing her bread from afar. Prov. 31, 13 & 19 Again after a little, She has put out her hand to strong things, and her fingers have taken hold of the spindle. They knew that they could not possess the chastity of body and soul, except by the occupation of labor and by continual meditation. They knew what was most truly said, In desires is every idle man. Eccl. 9, 10 They recalled that of Ecclesiastes, Whatever thy hand is able to do, do it earnestly. Invited therefore by these and other examples or testimonies (which we designedly pass over, consulting the weariness of the readers, if any however should wish to read), they most constantly were instant in prayer and labor, praying and wishing to meet the heavenly Bridegroom with the lamps of good works. And although they shone with the grace of holiness, as those who offered their own bodies a living victim, holy, pleasing to God; and who glorified and bore God in their body: yet with such humility they were subject to their parent, that they seemed almost a miracle to those who saw; imitating their bridegroom and Lord, who was subject to his parents.
[11] she ministers to her father about to merit. Meanwhile the father memorable by his merit, as one who had brought forth and offered to God the glory of so great virginity, thinking of the lot of human condition, and seeing all things uncertain and changeable, resolved to divide the inheritance among the blessed Virgins, lest anything should be lacking for them, whereby they might not be free for the purpose of holiness. This, according to custom, being done, the blessed father not long after died, to receive the rewards of his merits. Who could narrate, what was the mind of the venerable parent at the time of his sleep, when he saw the choir of virginity for him insisting with venerable prayers? What could he fear from the rights of death, by which the benefits of God can be delayed, not judgments avoided; and is desired by the just, since it brings the beginnings of true life? He could look upon death with joy, who remembered that he had consecrated to the Lord those so endowed with great privilege, by whose merits both his own and others' sins might be loosed. Therefore to the memorable parent, as was fitting, the duties of the funeral were performed.
ANNOTATIONS.
CHAPTER II.
The exceptional virtues of S. Pusinna living a solitary life.
[12] Thus far let it suffice to have spoken in common narration about all; Her miracles being hidden, now let us pursue privately the notable things of the life and manners of B. Pusinna: of which indeed many signs are said to have existed in the village a of Bansion, in the place which had fallen to her by lot from her father, by which her merits might be manifest. But these not being sufficiently diligently investigated by us, let us follow the holiness of life: the signs however, which shone as it were lights of her merits, we shall expedite in few words. After the death of her venerable parent, by whose solicitude she was urged to the norm of her happy purpose; when she thought herself deprived of so great company, to which namely were lacking even the aids of her most blessed sisters for mutual provocation; to the other pursuits of holy religion she added, that she should fashion for herself a form of much greater strictness, love of solitude shines in her, not to go forth anywhere except to church, unless for the highest necessity, which was not so much to be repelled as admitted. For in chaste manners rest and constant meditation of death inhere; and in corrupted souls the vice of curiosity, which is enlarged by wandering, is fostered, strengthened, and especially adheres. Which seeing the Prophet says to the Lord, Turn away my eyes, that they may not behold vanity. Psal. 118, 37 Finally Dina, daughter of the most holy Patriarch, who went out to see the women of the region in which she lived, was loved and violated. Educated by this example, the most holy Virgin, unless driven by the greatest cause, had resolved to go forth nowhere, and as if by some compelling command kept watch.
[13] But not sluggish or lazy did she remain at home, but gave herself to work or prayer or reading, constancy of prayer, and if the care of domestic matters had to be attended to, even while working she frequently meditated: for she feared lest even a moment of an hour should be lost for the utility of her soul, whose nourishment is holy studies, whose life is God, who is obtained only by holiness; for he dwells, as the Apostle says, by faith in our hearts. Eph. 3, 17 Of holy humility, which is especially the guardian of virtues and loved both the virtue and form, and retained it in herself, and venerated it in others; having in mind this, zeal for humility, Everyone who exalts himself shall be humbled, and who humbles himself shall be exalted. She set before her eyes him who said: I will place my seat toward the North: I will be like the Most High; who is manifestly known to have fallen irreparably from heaven, who stood at such condition of dignity, that he was said by Ezekiel to be the seal of the likeness of God. If therefore such a perfect likeness, which as it were wax stamped by a ring is made, deserved to be cast down; what the fragile and clayey condition of flesh may deserve, she with most attentive heart pondered. Ez. 28, 12 Wherefore she humbled her soul in fasting, and with every guard kept her heart, because life proceeds from it; singing with the Prophet, Lord, my heart is not lifted up. Psal. 130, 1 What would it profit to sanctify the body to God, and to offer the soul to the devil? When virginity of the flesh without integrity of mind does not suffice: for the foolish virgins are rejected by the Lord.
[14] Therefore she did not allow herself to be extolled by the merit of chastity, choice of companions, not to avoid the company of others haughtily, nor to be praised by empty favor: she rejoiced greatly if she could win any, when by just necessity she could not avoid their conversations. But the friendships of those she religiously cultivated, whose manners she found devoted to heavenly things; and not undeservedly, for one who was always intent on herself: but she shuddered at the pursuits of those who were devoted only to present things, and strove honestly to withdraw herself from them. For the conformation of alien society is a mirror of the soul; and the indication of true humility is, not to seek lofty things, not to despise or avoid humble ones. The duties of charity she so exercised, exercise of charity, that she desired to do more than she had the means to do. She knew this to be the fullness of the law; she knew that sins were to be forgiven to him who had loved much: she knew, because God is charity, to lay up treasures in heaven; she desired also to make friends for herself of mammon, that they might receive her in eternal tabernacles: she wished to present all things to all, that by word she might supply what she was not able to do by work: for holy will is the work of the mind, as the manifestation is the work of the body: and therefore divine law proclaims the inmost parts of the mind are to be condemned or saved: for in a certain way he works who meditates doing, as in artificers we understand the mind leading is more at work than the hands doing: since, when it ceases, the hands are idle, when it is not seen by the mind what is to be done. For how will the hand move, unless it is seen internally? Therefore that rather in a certain way does, which moves, not that which is moved. Therefore the blessed Virgin with every intention guarded her heart, and what she could not fulfill in deed, she strove to fulfill in will. She knew what was said, Blessed are the merciful for they shall obtain mercy. She recalled also this, The merciful man does good to his own soul.
[15] faith in God, She had such faith in God, that she thought nothing would be lacking to her, if she bestowed all on the needy. She therefore had in mind, Be not anxious for the morrow, sufficient for the day is its own evil; and that, Seek first the kingdom of God and his justice, and all these things shall be added unto you. Mat. 6, 34, & 33 The seeking therefore of the kingdom of God and his justice is the addition of spiritual and corporeal goods: for not by chance is it said, Let the heart of those who seek the Lord rejoice; but it is given to be understood, as animal men rejoice in earthly gains, so spiritual men exult in spiritual increases. Psal. 104, 3 Hence, Rejoice ye just in the Lord. What therefore shall the faithful fear to be lacking to him, when the Prophet says, The eyes of the Lord are upon the just, and his ears are in their prayers. Likewise on the contrary, He who turns away his ear not to hear the law, his prayer shall be execrable. Psal. 33, 16, Prov. 28, 9 Therefore the most blessed virgin hoped for all things from God, meditating within herself, how God, willing to make security for the faithful, brought the ravens into the midst, saying that they neither sow nor reap, nor have a storehouse, and God feeds them: and likewise set forth the lilies as blooming with every beauty not by laboring but by living: and that not only should this saying stand, but he said that not Solomon, the most powerful and most opulent King, in all his glory was so clothed as one of these. Luc. 12, 24
[16] and hope Hope grew in her stronger by daily successes of good works: not undeservedly: since she placed her conversation in heavenly things, and she irrefragably revolved this, It is good for me to cleave to God, to put my hope in the Lord God. Likewise, Lord of hosts, blessed is the man who hopes in thee. Psal. 72, 28, Psal. 83, 13 She did not doubt over the promise of her Bridegroom and Lord saying, You are my friends if you do what I command you. Ioa. 15, 14 She felt it was great to be called a servant of the Lord, how much more a friend, in which is the highest dignity? Wherefore the Prophet says to the Lord, But to me thy friends are honored exceedingly, O God, their principality is exceedingly strengthened. Psal. 138, 17
[17] Her joy was, not in the things of the world, namely in earthly successes, but in the Lord; joy of spirit and
every joy she esteemed, according to James, when she fell into various temptations. Iac. 1, 2 For the sufferings of this time, as the Apostle says, are not worthy to be compared with the future glory that will be revealed in us. Rom. 8, 18 She rejoiced therefore, because from the Lord she presumed that her name would be written in heaven: but every night she washed her bed, she watered her couch with her tears, sighing repeatedly: Woe is me! that my dwelling is prolonged too much.
[18] What shall I say of the patience of her mind, which was so great that she was moved by almost no injury. patience in adversity, She was not wounded by detraction of her manners or deeds, because she knew she daily sinned, and therefore daily prayed, Forgive us our debts, as we also forgive our debtors. Also that of the Apostle John, If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 Ioa. 1, 8 She preferred also her life and manners to be censured rather than praised, the one of which bestows caution and amendment, the other suggests sloth and empty glory to the negligent.
[19] vigilance against the demon She was strengthened by constant fasting, prayers, alms, vigils, and virtues, so that with the Apostle she could say, Our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against the spirits of wickedness in the heavenly places. Eph. 6, 12 For since there are seven principal vices, which pestilentially sprout from the root of pride, five are spiritual, two are bodily, which namely by right are reckoned under the name of flesh and blood, that is, gluttony and fornication, of which it is said, Flesh and blood cannot possess the kingdom of God, nor shall corruption possess incorruption. 1 Cor. 15, 50 Therefore those spiritual vices, which spring from the unclean spirits, even when those which are carnal are crushed, until the end persist in attacking. Hence the Apostle says, But the God of peace will crush Satan under your feet: then will be his place in peace. Rom. 16, 20 But the blessed Virgin came to such purity, by the gift of a supernal favor, that with the Prophet she could say, My heart and my flesh have rejoiced in the living God. Ps. 83, 3
[20] She had established for herself from the beginning of her holy purpose this devotion, frequency of prayer, that at the special hours mentioned in the divine Volume, evening, morning, and midday, beyond the general custom, she should pour out more frequent prayers to God; that whatever she had failed in by day or night, she might expiate by copious prayers and tears; nor would she give sleep to her eyes and slumber to her eyelids, until with the eyes of her heart she had illumined almost every moment of the day, whether rightly or wrongly it had passed. She set before herself by continual meditation those whose merits, as so many shining stars, illustrate the page of the divine Scriptures; striving in all things, as the Lord bestowed on her, to shine, in which striving most diligently, she obtained the fruit of her devotion. by which she quickly ascended to the summit of perfection. Finally by such diligence she so progressed, that in a short time she explained, nay completed, long periods, and reached the highest summit of perfection, with the Lord's help: whatever the aged years of some learn by continual, nay perpetual exercise, she acquired all by the gifts of divine mercy, not in a very long space, but by continuous zeal. The day shall fail before my speech, if I wish to expedite individually each of the marks of her virtues; neither are we of such talent, or such eloquence, that we believe we are able, or attempt, to do this: wherefore we will endeavor to explain her passing, which although it happens to all by divine call or disposition, yet to blessed virgins, as by a certain privilege corresponding to the holiness of their Lord, is believed to come more happily.
ANNOTATIONS.
CHAPTER III.
The pious death of the holy virgin in the presence of S. Lutrudis her sister.
[21] Aspiring to heaven Placed therefore amid the perils of the world, she desired to be dissolved and to be with Christ, and almost at every moment she pondered this, Woe is me that my sojourn has been prolonged, and that, I am a stranger with thee, like all my fathers. Ps. 119, 5, Ps. 38, 13 Therefore the divine mercy deigned to be present to her devotion, which would loose her from the bonds of bodily necessity: for she fell into a weakness, growing worse by daily successes. At which time the blessed Virgin did not allow herself to be laid down in mind, either from holy prayers or from the performance of almsgiving. she is seized by an extreme disease: Seeing the grace of the calling Lord and Bridegroom to be present to her, and the fruits of eternal beatitude to begin, she was filled with more alacrity and confidence, conscious of her vow, conscious of her works, conscious of the heavenly promises: but she was most consoled, seeing herself warmed by spiritual conversations, and to pass through the hands of those who could say, not by their own merit, but by the grace of the Lord, Our conversation is in heaven: and, I live, now not I, but Christ lives in me. Phil. 3, 20, Gal. 2, 20
[22] She asked her venerable sister Lutrudis to come to her, that she might both warm herself with divine conversations, tasting beforehand the sweetness of the life to come; and perform for her the rites of burial. But the blessed Virgin, she sends for her sister Lutrudis, very diligently considering the lot of the human condition, began to fear, lest either she should be deprived of the office of speech before she came; or certainly, what was much more to be feared, fulfill the debt of nature: not indeed because she should not happily pass, but because it would be sorrowful to her and her household, and bitter to good and faithful men, who desired to be present at her last moments. For she had the fame of divine holiness, both by morals and works illustrious in justice, piety, and virginity. But what could help, who arriving quickly, since every creature serves the command of its Author? For who would dare to attempt anything against the will of the Almighty. Nevertheless his piety is so great, that sometimes to the vows and prayers of those who fear him, he deigns to be present. Wherefore armed with the arms of faith and holy hope, she resolved to offer to God the sacrifice of a contrite and humbled heart; and clothed in hair-cloth and sprinkled with ashes, she spent the night in vigils and tearful prayers, imploring the aids of divine mercy: and when morning came, she hastened her journey, taking the venerable Eugenius Presbyter, who, as is shown above, had instituted them from the very first years in divine doctrines and holy manners.
[23] she herself for five days without speech But the Virgin of the Lord for five days remained without the office of voice, almost every part of her limbs being dead, but by no means destitute of vivacity of the senses. At length she made a sign in whatever way, that they should watch for her holy sister approaching: which was most diligently observed, and as was fitting guarded by those who were keeping watch. And indeed the Virgin being reverently received with the holy Priest, as soon as she began to enter the house, the most blessed Pusinna, lifting up her eyes, began to give thanks to God, that the divine piety had not deprived her of the sight of her holy sister, and had granted her to embrace and address her much desired. With alacrity of heart she confessed to the Lord; attributing all to his mercy and piety, not to her own merits; and inflamed ineffably in the praises of God, she declared that she was possessor of her vows with great gladness of holy devotion, by the evident indications impenetrable of the inner man, at her presence her speech is restored, bursting forth into such words: Who would believe the lifeless to be animated again? who would think a dead woman to be resuscitated? who would judge the substance of clay to be called back to the light? who would think one placed at the last gasp to be restored to life? who would think the speechless to become eloquent? who would judge the dumb of now five days, to have again loosed the impediments of the tongue? who would recover the offices of voice after their loss? who would form words, after the condition of the mouth has been dissolved?
[24] And turning to the Lord she spoke: Surely this is thine, O Lord, and therefore she gives thanks to God, who hast made all things from nothing by thy word; who hast made heaven and earth, the sea and all that is in them. What is great for thee to do, of whose greatness there is no end? What is impossible for him, who art almighty? What is difficult for thee to reform, to whom it is subject by a nod alone to form? What wonder if thou dost restore life to the dead, who createst all the living? What incredible, if thou dost restore speech to the dumb, who createst the speaking. Behold, I contemplate my sister, most vehemently and long desired; clinging to her embraces I delight in mutual conversations. How sweet art thou in all things, O Lord! so that as to those asking thee with every affection thou deniest nothing; so do not deny us our affections. Thou hast granted me the return from the last moments, that that which I most desired in the present I might not be frustrated of. How much, Lord, is my hope with thee of eternal goods, in whose view I have served thee, when thou didst not deny me a perfunctory one for the hope of thy mercy? Therefore Lord, and she commends her end now my soul consoled by the clemency of thy hands, and kindled in the hope of supernal happiness, desires to come before the face of goodness, not of judgment. For no rational creature, by itself, is innocent before thee Lord; and therefore we desire mercy, not judgment. Lord, thy mercy surrounds him who hopes in thee, thy justice casts down headlong him who despairs. We sigh to thee, our Redeemer, because thy mercy is forever over those who fear thee. Thou hast given us to be joined by kinship and purpose, grant us to be united in eternal beatitude. Fulfill in us the gifts of thy clemency, which here thou hast deigned to begin. Thou hast granted us the will of holiness, grant us perfection: thou hast freed us from the corruption of the flesh, free us wholly from the corruption of mind. Therefore according to thy mercy remember me thou: for now I joyfully contemplate death, because I have been refreshed by the conversation and sight of my most beloved sister.
[25] While suddenly she was intent on such speech and affections, and piously dies. little by little her virginal face began to be overspread with pallor, and amid holy sighs and vows, the blessed soul taken up by Angelic spirits sought the heavens. Wonderful truly and joyful was it to those hoping and desiring eternal things, that they saw her soul, conscious of holy devotion, amid heavenly embraces and conversations, leaving the companionship of the holy body. This truly must be ascribed to the divine gift, from whom flow all marks of virtues. The venerable sister rejoiced with those who had flowed together for the offices of her holy sleeping, that such had been the course and end of her praiseworthy religiosity and merits. leaving joy to her sister; No lament occupied the inmost parts of the mind, no tearful and mournful voices resounded, no troops of mourners cried out: for what was there in which grief and tears should be indulged, where as in some mirror the future beatitude shone forth? The constancy
and security of her passing, showed what was to be desired: for to uncertain things no constancy, no vows are applied. Who indeed with such great constancy underwent death, was certain of the rewards of the Lord calling her: and unless she had known far more excellent things, which would be conferred at the loosing of her little body, she would never have died with so great desire.
[26] How therefore could the faith of the holy sister be saddened, when she saw her snatched away and joined to heavenly joys? grief to the poor: For although she was deprived of her temporal consolation, the consolations of her prayers and merits remained eternal. Which most diligently considering, with all zeal of devotion she caused the most holy soul to be commended to the Lord, and treated her remains with the highest veneration. A copious multitude of religious men and devout women rushed to the funeral rites of the blessed: the poor, the weak, orphans, widows, mourned as if they had lost a parent, although they bore the consciousness of her merits. It did gladden all, that such had been her life, that she merited rewards: but it did vex all, that they were deprived of her sight and consolation: wherefore in their hearts the force of sorrow and the cause of joys struggled. For all felt her rightly blessed, who was to be believed born to the Lord, not to the world, and to the heavenly world, not to the transient; who from early age informed with all diligence in the service of the eternal King, and dedicated to him, had lived all the time of her life in heavenly pursuits. But what more do we strive to say of these things; which by no speech can be expressed according to their merit: for who could comprehend the divine benefits?
[27] With common vows therefore celebrating the funeral rites, and commending the most blessed soul with holy prayers to the Lord, in the same village of Bansion, she is buried at Bansion, where she had consecrated her life to the divine majesty, in a fairly frequented place they buried her most holy little body with due honor. This, as was fitting, being done, S. Lutrudis hastened to return to her own home: but the most blessed virgin Pusinna, as in life she had stood out as admirable, and shines with miracles. so in the same place she shone afterwards with many signs, which were partly described, but consumed by fire; partly also through the sloth and indolence were not at all committed to the monuments of letters. We however most reverently deferring to her merits, let us pray that she may obtain for us the correction of our manners, the pardon of our offenses, and the fellowship of eternal beatitude. Amen.
TRANSLATION OF S. PUSINNA
From the Ms. of the Monastery of Bodeken.
Pusinna, Virgin devoted to God, at Herford in lower Saxony (S.)
BHL Number: 6995
FROM MS.
[1] It is the promise of our Savior and Lord, Behold I am with you all days, even to the consummation of the world. Matt. 28, 20. That this is so, is so manifest, that no one has any faculty of doubting. For he works now through his servants and the Church, which acquired with his blood, he not only rules, but also extends as it were by propagation. There are very many examples, but let us direct ourselves to the matter proposed. The noble and strenuous, the Saxons are converted by Charles the Emperor, and by the dowry of nature most sagacious nation of the Saxons, mentioned also by ancient writers, by the auspices of the highest and most glorious Emperor Charles, in our memory, with varying fortune of wars, scarcely in thirty years by God's will subdued, received the covenants of the divine Word, and faith in God, and the hope of eternal beatitude. This nation at first indeed came somewhat hardly to the divine faith, because it was held by ancient rites, and it seemed impious to ascribe error to the ceremonies of their elders: which namely was done by the reception of the new sacred rites, and the abdication of the old rites. For he who strives to renounce the ceremonies handed down to him from his elders, silently confesses they erred; but that he has found the truth. But that hardness, or pertinacity, or perversity, as it should be called, or by any other name more conveniently, was by natural prudence, and by a mind most noble and acute to every subtlety, with convenient reasons and examples shaken; then with arguments and strong proofs, as by certain siege-engines, broken and overcome. Nor would I rashly say that any nation is more clever in the good of wit and innate subtlety than that. among whom with the faith more widely propagated, Therefore, as usually happens, the more by natural efficacy it was drawn away earlier from the Christian religion, so most fervently at length it consecrated itself to the same. Finally with holy devotion sprouting, their goods being contributed for constituting monasteries, offering their sons to divine worship, entirely dedicated themselves to the heavenly service.
[2] Two most noble cenobites therefore were founded at the time of August memory b Louis the Emperor: of which one is named Corbie, the other c Herford is called; The new monastery of Corbie and of Herford are founded: one for monks serving the Lord, the other for holy virgins consecrated to the Lord. The building of which was instituted by the most reverend men, and to be celebrated with the highest praise, d Adelard namely, and his brother e Wala, who succeeded him both deservedly and in government. Nor does it seem alien to our purpose to touch, for the instruction of the ignorant, that these two were, both in honor of manners and equal holiness of life, and in nobility of birth, most pre-eminent: for they were cousins, f in their age the greatest and of celebrated memory Charles the Emperor Augustus; which for this reason I have premised, that from the dignity of the founders the dignity of the places may be gathered: for this indeed was not only not of the lowest praise, but of the highest glory among our elders. And that we may repeat the foregoing, because these two monks and Abbots were from Corbie of France, they wished Corbie to be named after its likeness. In which monastery the first Abbot was instituted by the same venerable men Warinus, g sprung from a most noble stock: For he was born of Egbert h the most illustrious Count and Duke; his mother was the most splendid, by name Ida, as much by the gifts of nature and of noble birth, as by the elegance of her manners, whose brothers equally most illustrious men, with great dignities conspicuous both among foreigners and at home, shone forth.
[3] The Abbess of Herford, Their niece, as born from their sister, her father a distinguished and very illustrious man, to the governance of the Monastery of Herford, venerable i Haduina, by divine will, promoted, and moved both by divine love and by the examples of her elders, as by certain goads of emulation, when she desired, both by the devotion of such holy religion and by the patronage of the Saints, to illustrate the monastery which she had received, she proposed with pious intention, although it seemed difficult to obtain, to ask the aid of the excellent k Charles the King on this matter: for not otherwise in any place of his kingdom could there be relics of Saints, which she saw she could obtain. There was moreover access to him, both by the grace of consanguinity, since she was joined to him in the third or fourth degree of kinship, or because her elders had enjoyed much familiarity and liberality with the foresaid Prince; then also because her brother Cobbo, in the palace daily clung to his service; and also because most precious gifts had often been given to her by the same, inflamed her mind not a little, and made sure she should not waver in anything by the right of inborn familiarity.
[4] provoked by the examples of Einhard, She was moved by the examples of many, who with the highest zeal, even from Roman soil, had stolen for themselves the patronages of Saints with great peril: of whom Einhard once venerable Abbot the most precious bodies of Saints Marcellinus and Peter l with the greatest difficulty and most laborious attempt, even with the Saints themselves willing, and by certain signs giving it to be understood, and Hilduin, Abbots, with divine help and of the Saint Martyrs themselves he obtained. Hilduin also once religious and famous Abbot, of the monastery of S. Dionysius Martyr and of the sacred Palace at that time Archchaplain: of B. Sebastian m Martyr from the foresaid region, and of S. Tiburtius, as they say; but also of SS. Martyrs Cucuphas n and Innocentius, o who had been companions of B. Maurice, from the Spains and Burgundy with the highest honor he took care to transfer. among whom this was banished to Saxony. Who afterwards by divine will, with faults not sufficiently manifest against the Emperor Louis demanding, in the Saxon region was condemned to exile: and first indeed having tarried somewhat at Paderborn; afterwards with the fury of the Prince cooling, he was placed at new Corbie. Where giving many proofs of his humility and kindness, he became dear and venerable both to the Abbot himself and to all. Whence proceeded great familiarity, as is usually the case, with immense trust: by which they did not hesitate to ask from him the most precious body of S. Vitus p Martyr; which same venerable Abbot, as was the report, obtained the body of S. Vitus for the Corbie monastery, under the jurisdiction of the Monastery, which he governed, when he experienced the force of the Emperor, he believed to be; but certainly in what place it was kept he did not know: he nevertheless conceded, recalled to his former dignity, with the Imperial majesty assenting.
[5] Inflamed therefore by these examples, namely foreign and domestic, while by the light of faith she contemplated how much it is with God to venerate the merits of the Saints, and to imitate their most illustrious deeds, and how great a protection is their intercession to be venerated; with all zeal she strove to obtain from the foresaid King the sacrosanct relics of Saints for herself. Relics I say; not a particle of any Saint's body, but all that remains when the flesh has been resolved into dust. Therefore having sent a certain Priest from her side, long before asked by many prayers, she merited the venerable body of S. Pusinna Virgin. she obtains the body of S. Pusinna in the year 860 For the receiving of which with due veneration were sent Bishops with the Bishop q of the same place; although almost pressed and unwilling, yet not being able or daring to resist the royal lordship. By whose power compelled, although with difficulty, taking up the Holy body with the highest veneration, they brought it to the palace.
[6] There was being transacted at that time the year of the Lord's Incarnation eight hundred sixtieth, in the eighth indiction, when the sacred body of the most holy Virgin was granted. Which scarcely from the place, with Charles the King consenting, in which it had been buried was lifted up by the Bishops, with the people opposing, now with prayers now even with tears, lest they lose the patronages of the same Virgin, which until then they did not doubt they had had in her, on account of the frequency of signs, which in the same place had before frequently happened. For there was there a concourse of people, as hastening to some fountain of the benefits of God. Finally not undeservedly would I call her a fountain, when the Song of songs occurs to us, thus saying, An enclosed garden is my sister, my spouse, an enclosed garden, a fountain sealed. Cant. 4, 12 For this fountain sealed, with the seal of modesty, opened the fountain of the benefits of God for those asking, and flowed forth. For this blessed Virgin opened her heart to the Bridegroom knocking and saying, Open to me my sister, my spouse: and therefore she merited to open the benefits of God. Thus therefore, in the frequent presence of Bishops, that we may pursue what has been begun, and of many nobles, who then were held by courtly duties, the sacrosanct limbs of the most blessed Virgin the foresaid Prince with special veneration delivered, through the hands of the venerable Prelates, to the Priest sent for this very purpose; but he also sent with him an excellent man, brother of the aforementioned Abbess: who should relate all things of the event, as they had been unfolded.
[7] And by the favoring clemency of Almighty God indeed,
the sacred body, which they had received, they brought out; with almost all accompanying them for a while, who had leisure to be absent. which is translated to Herford with a great concourse of people from every side, This also was observed in all places: that a great throng of people flowed together from every quarter. But with these succeeding, in turn those who had first accompanied the sacred relics, after saying a prayer, returned: and so the most holy body of the blessed Virgin was borne by the divine gift all the way to the places appointed. Who indeed could describe the concourses of the people, that we may repeat a little what is above, in all places, of both sexes, whither the sacred pledges were carried? You would see the roads so packed, that you would believe no one had remained behind, who had not come forth; so rushing to the offices of devotion, as if no pardon were given for delay. How great therefore was the fervor that grew hot in the breasts of the people, no mind can conceive, no speech explain, no page contain. You would think all to be burning with special devotion, when there was in all one concord of mind; and what cause divided, affection joined. Truly a blessed concord, which receiving diverse things, connects them with the intention of unity. Nothing is happier than that, by which we are all made one body in Christ.
[8] Meanwhile, to return to that from which we have digressed, although the venerable Abbess was held by the highest desire to merit the holy pledges, yet because she did not truly believe there would be a convenient opportunity, by which she could become possessor of her wish, she had conveyed nothing about this absolutely to the notice of the venerable Bishop of the same diocese. And surely unless the nearness of the Prince, and the frequency of Bishops and nobles had been present; neither the Bishop of that Parish, nor the multitude of the people would have allowed itself to be despoiled of so celestial a treasure. Therefore when it was declared by a most certain sign that the holy pledges were now close at hand; the assent of the will of the venerable Prelate, who then was, was sought, if the matter of the arrival permitted. Who at first indeed scarcely brought his mind to assent, not to say wish, but having diligently weighed the equity and utility, not only consented, but also became author and administrator, by depositing the sacred pledges.
[9] Later miracles wrought there, With these composed with becoming honor according to the opportunity of the time, with divine clemency favoring, signs afterwards were declared, which by no means had shone while the venerable body was being carried: which by the judgment of God is established, unknown indeed to us, but altogether most just. Which perhaps moves those less studious, why the blessed Virgin shone forth with no miracles during the carrying; when in the place where her memory had been, she had shone with many signs. A man's entirely unworthy complaint, against the disposition of his Creator. For it is manifest, that every life of the Saints, both in the present and in the future age serves the Lord. But this also is most luculent: that all the strength of the Saints is granted by his free compassion: for the Prophet says, In God we shall do valiantly. Ps. 59, 14, Ps. 88, 18. Likewise elsewhere, Lord, in the light of thy countenance they shall walk, and in thy name they shall rejoice all the day, and in thy justice they shall be exalted, because thou art the glory of their power.
[10] But if anyone says, these things are rather to be referred to the present time, when as the Apostle says, It is God who works in you both to will and to accomplish according to his good will; yet let him weigh this, because if God is all in all in eternal beatitude, therefore God works all in all. Phil. 2, 13 And so it is absolute, that as every being of the Saints is in the Lord, so every sign of power is granted by him. With God working it, Finally they can do nothing from themselves, since they are not from themselves, but from the Lord: but if they are from the Lord, from whom they have being, from him they receive the power of doing; therefore what they can do, they can do from the Lord. Moreover from him from whom they receive power: from him they also have willing. For every beatitude of the Saints consists in this, that they adhere to the will of the Creator: therefore they neither will nor can will outside the will of their Creator. Moreover wisdom is God, from whom intelligence is poured into all rational beings: who indeed are in the clarity of their creator, understand his will: they understand therefore, to whom signs are to be shown.
[11] This also can be felt, that signs are more necessary to the unbelievers than to the believers. and thus adorning virtue. For the minds of those who are lulled to sleep, as it were by the sleep of unbelief, signs arouse; and as with a certain hand of solicitude, they knock that they may awake. But those who stand in the solidity of faith, hold it fixed, that miracles most often show holiness, not also make it: but life flourishing with the works of holiness, although without the display of signs, will be glorious. Matt. 7, 22 I have said "most often" because in the Gospel according to Matthew the Savior says; Many shall say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out demons, and in thy name done many wonders? and then I will confess to them, I never knew you, depart from me you who work iniquity. Behold it is clearly gathered, that signs may be shown by the power of faith even by those who are not holy. For the Apostle says, If I should have prophecy, and should know all mysteries, and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. 1 Cor. 13, 2
[12] though by a testimony not necessary. We find some indeed, men of the highest authority, as Masters and Doctors of the Churches, who are remembered to have shone by no miracles, to omit those whom an obscure report conceals, I speak of Blessed Augustine and Jerome, by whose doctrine all the Churches are illumined. Many indeed have raised the dead, but it is much more to have raised souls from the bonds of perpetual death, than a body soon to be reduced to dust. By whose teachings how many daily rise from spiritual death; he alone knows, to whom all things are open. Let it suffice therefore to have touched upon these things, lest among the unlearned something be discussed about the merits of the most blessed Virgin otherwise than is worthy, but that always be considered, what I have premised, that the divine majesty deigns to declare the merits of the Saints as she judges expedient. Amen.
ANNOTATIONS.
p Of the martyrdom and Translation of S. Vitus it will similarly be treated on 15 June. q Helmerard Bishop of Amiens, under whom the place was, in the year 859 still attended the Council of Toul.