ON ST. TAURINUS, BISHOP AND CONFESSOR,
AT ÉVREUX IN GAUL.
Perhaps fifth century.
PRELIMINARY COMMENTARY.
Taurinus, Bishop and Confessor, at Évreux in Gaul (S.)
BY THE AUTHOR P. B.
§ I. His cult and relics.
Ebroica, or Ebroicæ, commonly Évreux, is a city of Gaul in modern Normandy, noble both for other things and for the ancient see of its bishops. The antiquity of his cult The line of these is believed to have been led by St. Taurinus, whom that city has for twelve centuries past honored with solemn veneration as its first apostle and patron; unless perhaps even before his body was revealed by a heavenly sign he was known and venerated among his own; which, as we ought not to deny, so we have not the means to prove. That it belongs to the VII century, and indeed not far advanced, no one will be able to doubt who shall have weighed the History of his first invention, subjoined below to his Life. To the Martyrologists he became known later; as to Usuard, who at the close of the IX century announced him thus at the III of the Ides of August: At the fortress of Évreux, of St. Taurinus the bishop; likewise to a certain amplifier, of a not sufficiently ascertained age, of the Hieronymian Martyrology in the Corbie codex in D'Achery and Florentinius, where on the same day is read: At Évreux, the birthday of St. Taurinus, bishop and confessor; then to certain of those who augmented the Martyrology of Bede and of our Florus after the publication of the Life of the holy Prelate, from which they must be judged to have subjoined to the memory of St. Gaugericus, bishop of Cambrai: And of St. Taurinus, his brother; and finally, to pass over the more recent, to the reformers of the Roman Martyrology, who on this day thus place him before Gaugericus: Among the people of Évreux in Gaul, of St. Taurinus the bishop, who, ordained bishop of that city by blessed Pope Clement, propagated the Christian faith by the preaching of the Gospel, and, having undertaken many labors for it, conspicuous for the glory of his miracles, fell asleep in the Lord. Whether he was ordained bishop by blessed Pope Clement will be looked into afterward.
[2] From these things everyone easily understands that the chief seat of the cult of Taurinus was always held to be Évreux. and the solemnity among the people of Évreux, And there indeed, besides this his birthday, which throughout that whole diocese is a feast among the people and is celebrated with an Octave, there is venerated besides — with an Office, however, only semidouble — the day V of September, as consecrated to the perpetual memory of the finding of his body, as is established from the Breviary of the place: although it is scarcely doubtful that this very memory of his invention was once there renewed more solemnly every year, in the place where, that sacred treasure having lain hidden so long, it was at length dug up again, a repeated concert of heavenly spirits and a column of prodigious light pointing it out, and was thence preserved, not without constant miracles, down to the ninth century — namely in a suburban place toward the west, to which a church, first placed upon the elevated tomb, then an adjoining monastery of the Benedictine Order, both famous under the name of St. Taurinus, gave the claim of religion; until, overthrown from the foundations by the heathen Normans, they fell; only that by those same men, having afterward professed the Christian faith, they might rise again erected under the same title but in a safer place, namely within the circuit of the city; yet again to be destroyed under Philip Augustus, king of the Gauls, in the XII century; and again, as they now stand, to be raised afterward. Consult Arthur Du Monstier's Neustria Pia from page 360; where he also complains that through these calamities almost all the manuscript monuments of that monastery were obliterated and given over to oblivion: which indeed among other causes moved me neither to demand nor to hope for any solid light from that quarter.
[3] Meanwhile his peculiar and proper cult grew, and was propagated far through other provinces also, among the Arverni, and the Burgundians in the monastery of Gigny, and chiefly through his sacred relics, illustrated by very frequent prodigies wherever they came. For neither did all of them remain in the power of his monks at Évreux; but a great part of them, toward the middle of the ninth century, lest they should fall as booty or to sacrilege before the Normans then repeatedly ravaging there, were translated as far as Auvergne, and for some years shone with miracles; as a contemporary author and witness narrates in the History of his first invention, mentioned above, and after him another in the History of the translation, which we shall bring to light below in the third place. In this latter, moreover, the writer especially applies himself to setting forth the exceedingly wonderful manner in which that same sacred treasure, before the end of the IX century secretly taken away from Auvergne and carried into the County of Burgundy and the monastery of Gigny, beyond which it could in no way be carried, so came to rest that immediately on this occasion St. Taurinus, by decree of the whole monastery, began to be both named and honored as the perpetual patron of the new church there. But nothing more illustrious can be conceived for extending his veneration in every direction than that carrying about of the same relics from the monastery already praised to the neighboring churches as far as Lyons, instituted in the year of Christ 1158 and adorned everywhere with countless miracles, which we shall exhibit described below in the last place.
[4] But these pledges of his seem to remain deposited at Gigny to this day; unless perhaps (which we do not know) they were moved thence after the year of Christ 1547 and the lawful inspection of them, of which we have from the men of Gigny an authentic instrument copied out, which from the French we thus render into Latin: in which his relics were duly inspected On this day XIX of the month of May in the year MDXLVII, the feast of the Ascension of our Lord Jesus Christ, in the church of the conventual Priory of St. Peter of Gigny, about the noon hour of the said day, the noble and religious persons Brother Simon de Grandmont, almoner and vicar general of the reverend father in God and lord Louis de Rye, bishop and prince of Geneva, abbot of the abbeys of St. Augendus (St. Oyon de Joux), of Alba-ripa, of Acey (Accey sur l'Ognon), Prior and lord of the said Gigny; John de Grandchampt, claustral Prior and cellarer; John de Montionet, sacristan; Leonard du Saix; Gaspar de L'Aulbespin, claustral Religious of the said Priory; Paris de la Lye, deacon; Francis de Montrichard; John de Saint-Germain, novices in the said Priory; and Louis Chappon, notary of the said Gigny; being called and required to this, we the aforesaid vicar, claustral Prior, and sacristan, commissaries and deputies of the said most Reverend lord, that we might visit the casket in which rests the body of our lord St. Taurinus in a wooden case overlaid with pure silver and in many places with gold, on which silver there stand worked various effigies, as of the lord St. Taurinus, of our Lady (Mary the Virgin Mother of God), and others — we the above-said commissaries came, on the day and at the hour as above, into the said church, and according to our commission we opened the said casket, in which we found the head and bones of the said lord St. Taurinus together with a very ancient parchment slip thus inscribed: Here rests the body of blessed Thaurinus, bishop and confessor: and because the said slip was even then very ancient, we renewed it by another slip placed beside the former. Which head and bones are wrapped in white cloth with a silken covering laid over.
[5] in the year of Christ 1547. Likewise we found in the said casket relics of St. Siagrius and St. Ferradeus, with a slip laid in on which is written, Here are relics of St. Siagrius and Ferradeus, wrapped in cloth. Besides, we found in a certain cloth bones of the lord St. Marinus the martyr, as this inscription notes: Here are relics of St. Marinus the martyr, that is, two bones. We found besides, in a wooden box covered with a lid, in which are several relics, a parchment slip on which is written: Relics of the Blood of the Lord. Relics of St. Mary; of St. John; of St. Marinus; of St. Amandus; of St. Juliana; of St. Leodegarius; of St. Desiderius; of St. Romanus; of St. Eugendus; of St. John the apostle and evangelist. Likewise in another linen cloth we found the following relics with an inscription added to each, namely the first: Relics of St. Lupus, confessor and pontiff. St. Eustasius: St. Columbanus. Relics of St. Eusebius the confessor: likewise one rib, and one tooth from the relics of St. Salvator the confessor. Relics of St. Tigris, virgin, of the city of Maurienne. Relics of St. John the confessor: St. Vauldebartus. And on the same day and at the same moment we took one of the two large bones which were in the casket of the lord St. Aquilinus, and placed it in the casket of the lord St. Taurinus. And we the said commissaries and Louis Chapon the notary certify that the above-said things are true and were so found by us, under our manual subscription with that of the said Louis Chapon, here appended by our order, etc. There follow the lawful subscriptions. On the back was read: A copy from the original concerning the relics and bones which rest in the casket of the lord St. Thaurinus.
[6] I should wish it to be observed here that by expressions of this kind, The body of blessed Thaurinus; The head and bones of St. Taurinus, an entire body is not always signified, but often only some parts of a body; for in these phrases, as has been often said already, the figure of synecdoche is wont to be most frequent. It is nevertheless said that his body is still at Évreux; It does not therefore follow from the instrument just given that there can be elsewhere no parts of the same body which are themselves in this sense called the body. Thus certainly the author of Neustria Pia seems to be explained, when at John de Glatigny, tenth abbot of St. Taurinus at Évreux, who flourished in the XIII century, he notes this on page 361: In whose time the body of St. Taurinus was found. So too Tillemont, in volume 4 of the Monuments, in his article on St. Dionysius, page 488, when he says that even now in that same monastery of Évreux the body of St. Taurinus is preserved, adding that he has seen authentic writings concerning certain miracles which are asserted to have happened there on the day XVII of August in the year 1690 and the X of May in the year 1691. And indeed what he himself calls the body, others call relics, together with the Breviary itself of the church of Évreux of the year 1587 in the proper Lessons of the Saint for the Octave, where of that same monastery it is read: In which even to this time his (St. Taurinus's) relics are held in honor and veneration.
[7] It is not so easy for me to show what ought to be, or can be, the sense of the things which Ordericus Vitalis, reported by Du Chesne among the writers of Normandy, and that it is, or at least was, at Fécamp;
an author of the XII century, has on page 557: After a long time (from the death of the Saint) the Christian religion grew, and the clergy of Évreux with the faithful natives sought the burial place * of their first prelate Taurinus, and, God showing it, found it. Then it was reverently raised from the earth (these things pertain clearly enough to the VII century, or the first invention and elevation, whose old History will be brought forward below), and after some time it was translated by the faithful to Fécamp. There a venerable monastery of monks was built for the continual carrying out of the worship of the Deity, and there the body of the holy Man was reverently fitted into a precious casket. What is here "after some time," namely from the first invention? Doubtless much less than "after a long time," which he said above had passed between his death and the first invention; nay, those who take that phrase in the widest possible sense will scarcely, I think, allow it to be extended to a hundred years, that is, as far as the eighth century. But at that time there were not yet monks in the monastery of Fécamp who could have fitted the body of the holy Man into a precious casket; but only in the XI century, or nearly four hundred years after the first invention, which is a very long time; and about fifty years after the translation of his head and bones into Auvergne; and nearly two hundred years before the second invention of his relics at Évreux, of which we have just spoken. Shall we then understand here some third portion of the same body? Let those decide whose concern it is: to me it is not clear.
[8] This seems certain, that our Saint was there in exceptional honor; since he had an altar consecrated to his name, in which place and in others the Saint is venerated with singular honor. beside which some abbots of Fécamp of old chose a place of burial for themselves, as may be seen in their catalogues in Arthur's Neustria Pia, page 236 and following. A cult proper to him is likewise paid him by the churches of Rouen and Bayeux in Normandy, to which the Breviaries of both bear witness. In the arch-monastery of Cluny our Papebroch, returning that way in the year of Christ 1661 from Rome into Belgium with Henschen, testifies in his manuscript Itinerary that he venerated a shoulder-blade of St. Taurinus among other precious remains of Saints famous there. And indeed who could recount one by one all the places to which some peculiar cult of his has penetrated, since it is even said to have reached across the sea as far as Ireland, in Castellanus in the index of his universal Martyrology? Nay rather, it would be a sin to pass over in this place the Roman church of St. John Calybita, in which both his body is said to be and his feast to be celebrated on this day; only that I should wish something more solid concerning it than what Ottavio Panciroli in the Treasures Hidden in Rome, page 627, and Carlo Bartolomeo Piazza in the Roman Hemerology at the XI day of August relate without suitable instruments. And so, forbearing further assertion of his cult, I proceed to the discussion of the Acts.
Annotata* that is, the sepulcher
§ II. His Acts, and the other monuments that follow.
There are many copies of his Life from the same source, The Acts of St. Taurinus long since appeared in print; not, however, wholly untouched and entire; as in the Sanctuary of Mombritius, volume 2, from folio 325, and in the Historical Mirror of Vincent of Beauvais, book 10, chapters 33, 34, 76, 77, 78, 79. The same we received quite entire from several manuscripts through our Father Pierre-François Chifflet, namely (as he himself noted in the margin) From a manuscript codex of Gigny, and manuscripts of the monastery of Acey, and of Vaucluse, and of Cornol, and of the Charterhouse of Dijon. The same we have in a separate transcript From a manuscript of Rougemont. But since we have not seen the originals of these, to know what age they bore, we have preferred to give them from our parchment codex marked ✠ Ms. 84, in which they were written in a very elegant hand, by my conjecture and that of my companions, about the tenth century. The division into chapters and numbers will be ours; the rest is the author's, who at number 7 and elsewhere names himself Deodatus, and says that he received baptism and the order of the priesthood from St. Taurinus himself, nay, even swears at number 14 that he stood by him as he was dying. From this same Life, moreover, there manifestly flowed certain compendia of it, or eulogies of the Saint, in the Breviary of Évreux of the year 1587 at the days XI, XII, XVIII of August; in the catalogue of Peter of Equilio, book 7, chapter 50; in St. Antoninus in his Histories, part 1, title 7, chapter 5, §2; in Saussay in the Gallican Martyrology on this day; in Ordericus Vitalis in the Du Chesne edition from page 555; where the following are reported, which we do not remember to have read elsewhere:
[10] both entire and abridged; Some signs also, he says, are still wrought daily through him (St. Taurinus) at Évreux: for the demon which he expelled from the temple of Diana still dwells in that same city, and, frequently appearing in various forms, harms no one. This the common people call Gobelin; and they affirm that he is to this day (he was writing in the twelfth century, not yet half elapsed) restrained from harming men through the merits of St. Taurinus. And because he obeyed the commands of the holy Prelate by breaking his own images, he was not at once plunged into the abyss, but pays his penalty in the place where he had reigned, seeing men saved whom he long ago insulted in many ways to their hurt. Another thing is reported by the inhabitants, and it is true: that in the city of Évreux no venomous animal can live. For the rich soil, soaked by the streams of the river Iton, used to bring forth adders and serpents, and the city of Évreux abounded overmuch in animals of that kind. But when the citizens complained of such a plague, blessed Taurinus besought the Lord that he would free the city from this inconvenience, and would no longer suffer a venomous reptile to live within the walls of the city. He prayed, and was heard. If by chance an adder or a toad is carried in a bundle of grass, straightway, when it has come within the walls of the city, it dies. So he.
[11] The question now is about the entire Life, from which the argument as to the epitomes will be easy, what we think must be judged: but of a very suspect authority; for that it is ancient appears certain enough, both from the codex which we follow and from the History of his first invention written in the ninth century, in which it seems to be cited at number 2. Sincere too, without doubt, all those believed it who wrote either transcripts or epitomes of it. Meanwhile more recent writers, such as the most illustrious François Bosquet, Histories of the Gallican Church, volume 1, book 1, chapter 29; Tillemont, Monuments for Ecclesiastical History, volume 4 of the second edition, pages 488 and 728; and several others, hiss it off as fabulous. And indeed the author sins repeatedly too shamefully to be defended by anyone's patronage, or to deserve historical credit among prudent men. And lest anyone think this said by me rashly, here are for you some specimens out of many of his errors.
[12] Let the first be that in the Prologue the author manifestly signifies as is shown by that before this Life no other had been written: for he gives notice that he writes this in order that, just as those present and contemporary knew by recent memory, so through this narrative men to come may be able, through the succession of times, to know what and how great he (St. Taurinus) was. You see that recent memory is ascribed solely to those present and contemporary; that for those to come this narrative alone is prepared in writing. And yet in the Life, at numbers 13 and 14, he most expressly affirms the contrary: But I, he says, Deodatus, his godson, had already published one little book concerning his holy and good works, and concerning the books which he had expounded: for he was a wonderful teacher. But lest you think that that little book had perished before this narrative was written, hear what follows: But it is long to relate how we went with him to Rome; how he there honorably buried his mother, and the rest, which see there: All of which things are found in the little book mentioned above. There was, then, a little book earlier than this — and there was not, if we believe Deodatus.
[13] In the Life, number 1, he sets forth Tarquinus under Domitian persecuting the Christians like a most savage wolf, of falsehoods and contradictions before his son Taurinus was born to him. He therefore does not place his birth before the year 93 of the vulgar era, before which the second persecution of the Christians did not begin under Domitian. And meanwhile at number 3 he brings in St. Dionysius the Areopagite saying to Taurinus: But I am passing my ninetieth year, you your fortieth. He feigns, therefore, that about the year of Christ 133 St. Dionysius was ninety years old; and so was born only in the year of Christ 43, long indeed after the death of Christ: and at the same time he denies this very thing, since in the same place he supplies these words to St. Dionysius: For when our Lord underwent temporal death for us, and the sun withdrew its rays, I, still ignorant of the knowledge of him, said: O men, believe, etc. And what again of this, that Taurinus, born in the year of Christ 93 or somewhat later, he makes so old at numbers 9 and 11 that he is called by Licinius "inveterate hoariness" and "drowsy hoariness," and that long before his death, which nevertheless he narrates at number 13 that he underwent before he had learned of the martyrdom of Pope Sixtus the first, that is about the year of Christ 126, in which Taurinus could scarcely have completed the thirty-third year of his age? I said, of Pope Sixtus the first: for if Deodatus would have Taurinus live until the martyrdom of Pope Sixtus the second, he will attribute to him an age equally paradoxical, namely of 165 years.
[14] a few specimens out of many. Deodatus was living, or rather feigns himself to have lived, in Gaul, that is, under the dominion of the Roman empire; and yet at number 1 he makes Domitian a king: he feigns that he was a pagan until the coming of St. Taurinus; and yet at number 6 he makes Diana the wife and sister of Jupiter: he feigns that he wrote in the second century after Christ; and yet in the prologue he knows "Ebroicenses" (the people of Évreux), at number 3 "the city of Évreux," at number 4 "Ebroicæ"; at number 1 he calls an idolater "paganus," at number 3 says "Parisium" for Lutetia of the Parisii, and "the city of Cambrai"; all which words through the first three centuries after Christ were neither in use nor heard; more recent too are the words "senior" for a lord or young master at number 12, and "filiolus" for one received in respect to the one receiving him from the sacred font, or the godfather, at numbers 2, 3, and others. It is indeed wearisome to note more, since these abundantly suffice for all credit and authority to be withdrawn from a lying and perjured writer. I am surely mistaken unless he is later than the eighth century: for he makes Dionysius the Areopagite the same as Dionysius the bishop of Paris; which Pagi in the Baronian Criticism at the year 834, number 13, asserts that none of the Greeks did before Tarasius, patriarch of Constantinople from the year 784; and of the Latins none before Hilduin, about the year of Christ 835.
[15] What can be believed of St. Taurinus; Someone will perhaps ask what then of
our St. Taurinus we think can be believed with sufficient certainty. Some answer, and not badly: From the Life, absolutely nothing. But from the History of the invention I do not see that the writing ought to be called into doubt which is said to have been found together with the body of the Saint in the time of king Chlothar, and marked thus: Here rests blessed Taurinus, first bishop of the city of Évreux. Although, if that epitaph is genuine and was written immediately after the Saint's death, it is not credible that he died before the fifth century, in which usage could already bear that "Ebroici" and "the city of Évreux" should be commonly so called, who before were called Eburovices, and likewise that their city should be called Ebroicæ as well as by its old name Mediolanum of the Aulerci; concerning which see Valois in the Notitia of the Gauls, page 66. But the memory of his sepulcher and body could then easily be abolished; and his church could long have lacked a successor, as the people of Évreux would have it, being so often trampled down from the year of Christ 407 by the barbarians, whose savagery beyond all others St. Jerome, who was then living, copiously describes in his letter to Ageruchia on monogamy. For St. Gaudus is reckoned to have succeeded St. Taurinus next in the bishopric of Évreux; and to him, preferring the anchoritic life to the mitre, next Maurusius, or rather Maurusio, who in the year of Christ 511 subscribed to the first council of Orléans. Those to whom this conjecture of ours does not please, let them see to it that they do not attribute too much to the lies of our Pseudo-Deodatus, rattling on about Pope Clement, Dionysius, Sixtus, etc.
[16] what of the History of his invention, The instruments which we subjoin to the Life, although they do not touch upon the things done by the Saint in his lifetime, nevertheless not obscurely demonstrate his greatest merits and remarkable sanctity through the miracles, so many and so great, which they report. The first is the History of his first invention and of the miracles that followed it; which we received from the same Pierre-François Chifflet of ours from the manuscripts mentioned before; likewise from a Cluny manuscript, written out by the hand of our Papebroch. We shall give it, however, rather from the same parchment codex ✠ Ms. 84, in which it follows the Life, of the same age as that, written in altogether the same hand right to the end. The author is anonymous; but a monk of St. Taurinus at Évreux, as appears from numbers 2 and 5 compared with one another. And he wrote not long after the middle of the IX century, as you will gather from number five, where he narrates miracles which he saw done at the Saint's sepulcher before the translation of the body into Auvergne, and from number six, where he records both that translation and the prodigies that followed thereupon: and that that translation happened after the middle of the ninth century under king Charles the Bald, we have observed in the same place in the annotations at the letter n.
[17] The second instrument is the History of his first translation into Auvergne, what of the 2 following instruments. which the author of the preceding History had only touched upon lightly, much more wordy; then of the second translation from Auvergne into the County of Burgundy and the monastery of Gigny. This, as also the following description of the carrying-about made in the year of Christ 1158, we received from Pierre-François Chifflet alone (whose kindly diligence we cannot sufficiently admire and praise), most neatly transcribed from the same sources whence he drew the preceding monuments, the codex of Gigny and the other manuscripts. From the style it seems that a certain anonymous writer wrote both works, but not at the same time: for that the first was completed before the year of Christ 1158 we gather from this, that at number 20 he ascribes to the Saint the perpetual immunity of the monastery of Gigny from misfortunes; which after the year already mentioned would not have been true, since indeed the whole monastery burned down in an unhappy fire. That the second was composed some time after that year is indicated by these words placed at the end, after the description of the carrying back of the body to the men of Gigny: Where from that time it does not cease to flash forth with great and illustrious miracles. For the rest, everywhere the division of these little works is ours.
THE LIFE
By the author, as indeed he himself asserts, Deodatus, both a disciple of the Saint and a priest, from our very ancient codex, marked ✠ Ms. 84, and collated with other manuscripts.
Taurinus, Bishop and Confessor, at Évreux in Gaul (S.)
BHL Number: 7990
FROM THE MANUSCRIPTS.
THE AUTHOR'S PROLOGUE.
The author indicates why, for whom, and in what manner he writes these things. For blessed Taurinus it is fully sufficient that he deserved to have as witness of his life him who is faithful in heaven, and that he stood forth praiseworthy in that senate of the citizens above. But for commending reverence toward him to the faithful for their own advancement, although not all things — since we are not sufficient — yet at least a few things concerning that same life must be written; namely, that just as those present and contemporary knew by recent memory, so through this narrative men to come may be able, through the succession of times, to know what and how great he was; and, knowing him, may venerate him more readily and more zealously; and thence in consequent order may more fully merit his patronage. Otherwise, the common report by which he is now zealously celebrated gaping open a little, both his magnificence would come into doubt, and the piety of the devout would be made foolish a. But let the people of Évreux always know that here he first poured forth for them the good word, and that they themselves are the sign of his apostleship in the Lord. Let them therefore judge how greatly he must be esteemed through whom the divine mercy began to drop down upon them. If indeed anything in this little series should perhaps sound unusual, it is superfluous to go over it more curiously on that account: for every prudent man will easily notice that elsewhere either such things or similar ones are very often found. And, to add this, the very order of the times demanded that, for shaking off that original blindness of men, greater miracles should flash forth. But the composition of words is not to be cared for by us; because a simple man ought not to set forth things in a pompous narration.
ANNOTATIONS.
CHAPTER I.
The Saint's birth, Baptism, mission into Gaul, episcopate at Évreux, prodigious and apostolic works.
The Saint's fatherland, parents, and birth revealed to his mother: In the times of king Domitian there was a certain man at Rome, by name Tarquinus, a pagan, a Roman by race, whose wife was Euticia, a most true Christian, and sprung of a noble stock of the Greeks. But Tarquinus persecuted the Christians like a most savage wolf, not knowing that his wife was a handmaid of God. But she without ceasing importuned the Lord with prayers that he would convert her husband to the rite of Christianity; and moreover that he would give them such a son as, like Samuel, should always serve the Lord. And behold, on a certain night, when she was resting weary, she saw standing by her one angelic in countenance, touching her womb with a rod; and after a little the rod put forth like a lily, whose flowers gave an exceeding fragrance. But awaking, she began to ponder within herself what this vision might be. But trusting in the Lord, she joyfully hid in her breast the secrets revealed to her in private: and now she began most frequently to frequent the places of the Saints. And when the time came the child is born, and is called Taurinus by his parents.
[2] baptized by St. Clement I, he is committed to St. Dionysius the Areopagite, But as soon as the time of sacred baptism came, she delivered him to the holy Apostolic Clement to be baptized, and told him the dream which she had once seen. Hearing which, blessed Clement himself raised him from the sacred fonts. And calling blessed Dionysius the Areopagite, who was then staying with him at Rome, he related to him the dream of Euticia, and said to him: Take him until I confirm him with the grace of the Holy Spirit. And he, gladly receiving him, Dionysius is said to have burst forth in such a voice: O son, many contests are owed you for Christ. Meanwhile, when the most grievous persecution of the Christians boiled up from Domitian, blessed Clement called to himself the holy bishop Dionysius, and began to entreat him that for the name of Christ he would seek a part of Gaul, and would win for the Lord the people dwelling there, saying: For perhaps it is established that he has come hither from the Lord, because so it shall be. Presently, most gladly embracing the command, a council having been convoked by blessed Clement, he made known to them the desire of blessed Dionysius. Hearing which, they rejoiced. And St. Clement exhorted them that if there were any among them who had the same will, they should say so. And straightway a very great company of Saints joined itself to him, so that it became a legion. Who, having received the apostolic blessing, went out from the City: and blessed Dionysius, overcome by the prayers of his mother, brought with him his godson Taurinus, and nourished him with all spiritual diligence.
[3] Now it is long for me to relate what and what kind of torments those Saints endured for the Lord. by whom, being made bishop of Évreux, he is animated to patience: Let us turn our little pen to blessed Taurinus. But after many courses of years the most cruel Sisinnius stirred up a most grievous persecution of the Christians. And when he heard the fame of blessed Dionysius, he went to Paris, and caused him to be presented before him. But when the holy man perceived that he had a conflict with a raging enemy and that his triumph over him was at hand, he chose, the divine clemency inspiring, a salutary counsel, and ordained his godson Taurinus bishop for the city of Évreux. For he had already ordained his brother Gaudericus * in the city of Cambrai. And the holy man Dionysius began to strengthen his godson the bishop as though a neophyte, as he was wont to say: Go, O son, in peace, and guard with diligent care the people committed to you by God and by me, and act manfully, like a brave soldier. But I am passing my ninetieth year, you your fortieth. Do not fear the threats of mortal sinners. Today they are, and tomorrow they will not be: for quickly like grass they will wither. For when our Lord underwent temporal death for us, and the sun withdrew its rays, I, still ignorant of the knowledge of him, said: O men, believe me, a perpetual light is to come to the world after such dense darkness. So know you too now, Son, that after the present tribulations peace will quickly return to the Church — which so came to pass. Sisinnius the tyrant after three months received a capital sentence, and the peace of the Church was restored.
[4] Meanwhile blessed Taurinus, receiving these counsels of salvation, and going to Évreux, At Évreux he laughs at and overcomes the specters of demons. was received by a certain honorable man of the city, by name Lucius. But before he drew near to the gate of the city, the dread enemy set himself against him in three shapes; one in the likeness of a bear, the second of a lion, the third of a wild ox a. Which being overcome by divine power, he said to Satan: O wretch, now you are made like to dumb animals, the fellowship of your Creator being forsaken. Is it now better for you, or is there any joy? Satan answered and said: What joy shall I have now, since you have come hither to overthrow my power with your God? So much only had remained to me in this province. For him * who sent you hither I shall quickly cause to perish; and I shall enter upon single combat with you. Having said these things, he appeared nowhere. On the third
day, however, when the Man of God was preaching to the people in the house of the aforesaid man, and many were flocking to the faith, suddenly the adversary began to torment the daughter of that same Lucius, by name Eufrasia *, and plunged her into the fire. And she straightway died. And the devil said to blessed Taurinus: Taurinus, you deal wickedly against me; for in all things I shall oppose you. St. Taurinus answered: The Lord is my helper; I shall not fear what man may do to me.
[5] But while an exceeding terror was invading all, and Lucius was beyond bearing, and at the same time they did not know who was speaking with him, Raising the dead girl, he converts many: St. Taurinus addressed them thus: O sons, do not fear. If you shall be willing to believe in my Lord Jesus Christ, whose servant therefore I am, you shall presently see your daughter rise again. And they all with one voice agreed that they would do so. Then blessed Taurinus, set with his companions in prayer, prayed a very long while. And when the prayer was finished, and all had answered Amen, suffused with tears, holding her hand, he said: Eufrasia, in the name of my Lord Jesus Christ, arise. And she straightway arose; and no mark of burning appeared on her. Seeing this, the people prostrated themselves at his feet, and began to entreat from him the help of the Lord, and that he would come to the aid of the perishing city. And on that day one hundred and twenty men were baptized, eight blind were given light, and four dumb were healed, and other no small wonders were wrought. Then calling the people, he asked what God they wished to serve. And they said: If there is anyone who shall wish to adore another God than him whom you preach, and by whose power you made Eufrasia rise, let him be burned alive.
[6] the devil being cast out of the images, But St. Taurinus, hearing these things, giving thanks to God, said to the people: Let us go to your goddess. And entering the shrine of Diana, Taurinus said: Behold your goddess; ask her to help you. But the priests, prostrate, began to cry out, saying: Holy Diana, most unconquered goddess and queen of heaven, avenge us and yourself upon this sorcerer. But the demon who lay hidden within said: Cease, wretches, cease to invoke me: for since that Man, the servant of the most high God, entered this city, I am held bound with fiery chains, nor should I dare to speak unless he had commanded it. And the holy Man said: Do you wish to serve Diana your goddess, whom her brother Jupiter took in marriage, which is nefarious in all the Roman laws b; or God, who made heaven and earth and all things that are in them? And all the people answering said with one voice: There is one living God, who made heaven and earth, and there is no other; and him we wish henceforth to serve, in whose name you made Eufrasia rise.
[7] and the shrines being purged, he gains Deodatus and others for Christ: Then blessed Taurinus said to them: Do you wish to see your goddess? And he said to the demon: In the name of Jesus Christ, come out of the image, demon of iniquity, that they may see you, what sort you are. And behold, there appeared an Ethiopian black as soot, having a long beard and sending forth fiery sparks from his mouth; and he stood before them, and said to blessed Taurinus: When you came hither, I thought to overcome and kill you; but now you have prevailed, and are stronger than I; because your God defends you; for I have had conflict with many, and none has overcome me as you have. But now, since you have conquered, I pray you not to order me to be cast into the abyss before the time. Seeing this figure, the people in fear prostrated themselves before the feet of the holy one of God, beseeching that he would free them from this death-bringing beast. Whom he kindly consoled, saying: Do not be afraid, only have faith. And behold, an angel of the Lord came, shining like the sun, and, all beholding, led him away from the temple with his hands bound behind his back. And all, seeing it, began to cry out: Help, holy Taurinus. And on that day two thousand men were baptized. And scarcely a sick person remained who was not then cured. Among whom I, Deodatus, believed, the brother of Eufrasia, and, being baptized, was received by him from the font. And afterward I was promoted by him to the honor of the priesthood. Then he purged the temple of Diana of all the filth of the idols, and consecrated it in honor of the holy Mother of God, Mary c. Then he began to destroy the idols round about, and to consecrate churches to Christ, to go about the whole diocese, to ordain canonically, and to establish hospitality in all places.
[8] But the ancient enemy, envious of goodness, stirred up against him a certain prefect, by name Licinius. he overcomes his persecutors too by miracles: Meanwhile there were two magicians, Cambises and Zaraas, who had been priests of the temple of Diana; who stirred up twenty of their disciples to kill him. Whom the Man of God, seeing from afar, knew their wickedness, and held out to them the sign of the cross; and they stood fixed in that place. And he said to them: Why do you stand? Do what has been commanded you. But if not, go away if you wish. But when they perceived that they were loosed, they fell at his feet, begging to obtain immortal baptism. And he straightway catechized * them. But the magicians, seeing their own devices mocked, killed themselves with their own knives; so that the divine saying might be fulfilled: He who prepares a pit for his brother shall himself first fall into it. Meanwhile Licinius, hearing the fame of the blessed Man, caused him to be presented to himself at the villa of Gysaicum d. And as he was being dragged along, he met a paralytic man, and his sister blind, deaf, and dumb; and he took water and blessed it, and poured it over them. And they presently obtained health. But the executioners who were dragging him believed in the Lord.
ANNOTATIONS.
* otherwise: Gaudericus
* that is, St. Dionysius
* read: Euphrasia
* otherwise: baptized
CHAPTER II.
His scourging; the conversion of the judge and of others through very great miracles; the Saint's death and burial, full of prodigies.
He is questioned by the judge Licinius: But as soon as Licinius the consul saw him, he said: Whence are you, inveterate hoariness? Blessed Taurinus answered: By my father I am a Roman, but by my mother a Greek. Licinius said: What is the name of your father and of your mother? Taurinus answered: My begetter is called Tarquinus, my mother Euticia. Licinius said: How long is it since you fled from your father? For he was my grandfather. Taurinus answered: I did not flee; but at the bidding of my father Jesus Christ I came hither. Licinius said: What are you called? Taurinus answered: From birth, Taurinus; but by faith, a Christian. Licinius said: On account of this madness I ordered your mother to be killed six years ago. St. Taurinus, hearing that his mother was crowned with martyrdom, said: I give you thanks, Lord, because you willed to receive my mother before me. Licinius said: What God do you adore? Taurinus answered: Fool, did I not tell you that I am the servant of the Creator of heaven and earth? But Licinius, hearing himself mocked, said: Take counsel for your old age and adore the most unconquered gods: for I wonder, of so noble a stock as you were begotten, how you have come to such madness. Taurinus said: It is not madness, but the mercy of my Lord Jesus Christ. Licinius said: Do not speak vain things, but adore my gods. But Taurinus said: Where are your gods? Licinius said: They are here present. Taurinus said: How are these called? Licinius said: Jupiter of gold, Mercury of silver. And Taurinus: Who made these images? Licinius answered: I ordered them to be made. Taurinus said: Why do they not walk, as you do? Tell me, who made you? Licinius answered: My god. To this Taurinus said: Did you not say before that you asked for him to be made? Why do you keep him shut up in a chest, if he is your maker? Ought he not rather to guard you?
[10] he is beaten with rods: the executioners and Leonilla are converted: And so Licinius, hearing his own madness derided, ordered him to be stripped and beaten with rods. And while he was being struck, he said: Lord, look upon me, and have mercy on me, now an old man. And a voice came to him: Do not fear, my servant, for I am with you. And straightway the hands of the executioners withered. But Leonilla, the wife of Licinius, said, admonished by the Holy Spirit, though still a pagan: Did you not say before, my lord, that the father of this Old Man was your grandfather? Why have you a heart so of iron that you order your cousin to be so foully scourged? But he, kindled with anger, said to her: And have you too become a sorceress? By the salvation of the gods, you shall suffer the same punishments likewise. When therefore she was being dragged away, she said: Servant of God, if you can, help me, and I will believe in your God. St. Taurinus said: Do not fear; you shall suffer no evil. While these things were being done, a messenger came, saying that his son was dead, and one of his armor-bearers: for, engaged in hunting near the fortress of Alercum, by a swift
course they had been thrown headlong and had perished. Hearing which, Licinius and his whole retinue, gripped with exceeding anguish, ordered his wife to be released. And she, coming, fell at the feet of Licinius, saying: I beseech you, my lord, that we may believe in the God of Taurinus, and our son will come to life again.
[11] And Licinius ordered him to be presented to him, and said to him: Marinus, the son of Licinius, is raised and baptized Drowsy hoariness, can you by your magic arts raise up my son? For he had heard that one dead man had been raised by him. Taurinus said: My God said: All things are possible to him who believes. Do you therefore only have faith, and presently you will receive your son. But when he was confirmed in faith by these words, blessed Taurinus said: Let us all proceed to the city. And entering the church of the holy Mother of God Mary, they all prostrated themselves in prayer. And when they rose from prayer, they came to the bodies of the dead. And blessed Taurinus, lifting his eyes to heaven, said: Lord, that this people may believe that your Son is the Lord Jesus Christ, and that he himself is the savior of the world, and that you have given him power over all flesh — he who said to his disciples, All things whatsoever you shall ask the Father in my name shall be done for you — in his name I pray that this boy Marinus may rise. And he took his hand, and straightway rising as though from sleep, he shook from his face the dust and likewise the blood; and falling at his feet, he besought that the immortal sacrament of baptism be given him, as had been commanded him by an angel. Which was so done.
[12] But rising from the font, he said to his father: Alas, father, together with his parents, etc.: Paschasius is raised: you do not know what a wretched life we lead, and what great punishments those like us will receive for it, and how great is the glory of those who love and serve that God whom this Man, our kinsman, worships. I saw him present among the angelic choirs, and interceding for us. And when he preached these and other like things concerning eternal life, Licinius and his wife, and all the nobles, falling at his feet, asked that the gift of holy baptism be given them. And on that day one thousand two hundred men were baptized. And Marinus prostrated himself at his feet, and said: Man of the most high God, raise up my armor-bearer, lest he remain in the punishments in which I left him. And blessed Taurinus said: You ask well, son: for it shall be good news for you . And blessed Taurinus said to all the people: Let us pray, brethren, to the Lord, that he may give back to us this dead man. And all, prostrate in prayer, cried out, saying: Hear, our God, your Servant. And after they had risen, saying Amen, the blessed Man turned himself to the body, and said: O young man Paschasius, in the name of Jesus Christ, arise. And he straightway rising as though from sleep, said to the blessed Man: I was enduring great punishments, holy Man, when a messenger came from the Most High to lead me back to you. And he said to his lord Marinus: On the day when you shall lay aside your white robes, he who brought me hither bids you return to him. And he is presently seized by a slight fever, and according to the command died on the eighth day. But seeing Paschasius also raised, being now confirmed in faith, on the second day there remained no one at all * of those who were then present there from that parish who did not fly to the baptism of Christ Jesus. And now all Gaul flourished with his eloquence.
[13] Meanwhile, while these things were being done, and all the people were exulting, The Saint learns from an angel the day of his death the devil , the enemy of truth, again stirred up against the Gauls a most destructive Eastern enemy. But when the Gauls learned more certainly that they would fall, and were in no way able to resist, all with one accord fled for help to the Man of God. And the Man of God straightway enjoined a three days' fast. Which being accomplished, an angel of the Lord said to him: Give thanks to your Creator; because you have obtained the souls only. But this place shall be desolate for a long time; yet again it shall be restored to a better state. But you on the eighth day shall receive from the Lord the crown of your labor. Which so came to pass. And when morning came, and the people were called together in the church, he announced to them what the Lord had deigned to show him. And the people, hearing it, were greatly terrified; but the Man of God gently consoled them. And the people said to him: We know that you are a man of the Lord: tell us therefore who shall go with us, and to what quarter shall we flee? Blessed Taurinus answered: Do not despair; hasten to Rome, and announce to blessed Pope Sixtus the day of my departure, if he is not yet crowned with martyrdom. But I, Deodatus, his godson, had already published one little book concerning his holy and good works and concerning the books which he had expounded: for he was a wonderful teacher.
[14] he dies surrounded by angels But it is long to relate how we went with him a to Rome; how he there honorably buried his mother; how also Licinius together with his wife gloriously obtained the crown for the name of Christ, and how, having received the blessing of Sixtus, we returned to our own place. All which things are found in the little book mentioned above. But when the Lord's day came, all the people were present in the church according to custom. And the Man of God, after the solemnities of the Masses were completed, said to all the people: Brethren, on the fifth day gather here all of you. On the next light, therefore, the fifth day, we were all present in the church. Meanwhile there arose an intolerable grief for the departure of the Father. But he, the Office being begun and performed after the custom, consoled the people vehemently, and foretold them many things to come, which we afterward proved true: and after many words of preaching, sitting in the episcopal chair, he blessed us, saying: Depart, my little sons, in peace: and the Lord Jesus Christ will be with you. But we, looking toward him, saw suddenly around the altar an innumerable multitude of men clothed in white. And a voice was heard of all saying: Come with us, holy one of God, Taurinus, who have endured many sufferings for the love of God; and enter into the joy of your Lord. I call God to witness b, not praising myself, that as one of them I saw myself at heaven (yet I know not how) in his train. But as soon as the voice was made, so dense a cloud filled the house that no one there could look upon his fellow. And when the space of about one hour had passed, the fragrant cloud withdrew, and he appeared sitting in the episcopal chair as though praying, with hands extended and eyes turned to heaven.
[15] having addressed his own after his death, he is buried, an angel assisting. But when a question arose among the people in what place he should be buried, lest he could be found by enemies, they besought the Lord that he would deign to show them what they should do with the body of the most holy Man. And presently there appeared to them a man honorable in countenance, white as snow, saying to them: Brethren, take up the body of your Father, and follow me going before. And trusting in the vision and hesitating in nothing, we took up the body, and went out through the western gate, following the man as far as the third part of a mile toward that same west, and there that man halted, and said: Set down the body, brethren. Then he added: Have you a sarcophagus? We answered that we had a very excellent * one. And so, the sarcophagus being brought, the same man always standing with us, we made a grave. And when after the custom we had placed him within, and weeping and mourning reached as it were to heaven, he raised himself as though alive from the grave, and said to us: My little sons, why do you do this? Do not fear: hear this man; and, his head bowed, he was silent. But we, looking to the man who was with us, what he might wish to say, he said: Brethren, you fear that your Father be taken from you by enemies: for this shall not be; for I was his guardian in life, and I shall be his guardian in death; and his memory shall be great in the world. But now this city shall be overthrown; yet none of you shall perish. And after we had completed all the adornments of the burial, that man said to us — as we believe, his angel — Withdraw quickly, lest you be caught by the enemy. From God you shall receive the reward of your labor, and let peace be with you. Afterward he appeared nowhere. But first he said: For through long times this place shall be unknown.
[16] I, Deodatus, his godson, have briefly run through these things while staying in the city of Mediolanum with the blessed man Benedict, The author's epilogue. being held by a fever. We, having received the angelic blessing, fled from fear of the nations; for already the enemies were pressing on and drawing near. Pray for me, whoever you be who shall read this little page of his Life. Pray for me, holy Father, who received me from the sacred fonts, and be present to me as a consolation in all the flight of my fear; and may I be freed from fevers by your holy prayers, through our Lord Jesus Christ. Amen.
ANNOTATIONS.
* otherwise: for himself
* otherwise: to lead back
* for: no one
* that is, the devil
* perhaps "nation" is missing
* otherwise: suitable
THE HISTORY
of his first invention, and of the miracles that followed it.
By an anonymous author; from the same codex of ours ✠ Ms. 84, compared with other manuscripts.
Taurinus, Bishop and Confessor, at Évreux in Gaul (S.)
BHL Number: 7992
FROM THE MANUSCRIPTS.
[Blessed Laudalfus the bishop builds a church over the discovered body of St. Taurinus,] In the time of king Chlothar a, while blessed Laudulfus b, after his accustomed manner, was proceeding to the city of Évreux to celebrate the solemnities of matins, he heard choirs of angels singing psalms and saying: The festival of the most blessed Taurinus is to be praised today, whose tongue shines in Gaul: and he announced it to his bishop Viator. But Viator, prevented by death, could not find him. And after his death St. Laudulfus was elected by the people, who night and day did not cease to entreat that the Lord would show him the venerable treasure. And as the year turned round, with only one companion with him, he went by night to the place where in time past his grandfather had heard the voices of the angels; and, prostrate in prayer, he again heard the voices of those singing psalms in like manner. But being ignorant of the place, prostrate again in prayer, he asked that Christ would make the place manifest to him. And thence, lifting his eyes, he saw a column reaching from earth even to heaven, bright as the sun. And he, taking a hoe and digging, found a sarcophagus; and
found there written: Here rests blessed Taurinus, first bishop of the city of Évreux. Look it up in the little book written on the life of St. Laudulfus c. Then above it he built a wooden church in honor of blessed Martin d. Presently there follow the miracles, of which this is the first:
[2] where presently very many miracles occurred: for a blind woman receives sight, There was a certain woman beyond the Seine e who was blind, who saw this vision: that in his honor she should send to St. Laudulfus her new barn f, namely one lately built for the receiving of the grain, from which he might build the church of St. Taurinus: which she presently made haste to fulfill. And straightway, as soon as they had crossed the river Seine with the cart, she received her own sight. Thereafter that place was frequented by all the neighbors: for they rejoiced exceedingly that they had found the body of their own and first Patron, of whom they had long been bereft. Since indeed it was necessary that, according to what the angel had foretold at the hour of his burial, that place should be unknown for long times: which is reported to have so happened. For a savage and innumerable army of the Huns g had in past times, very far back, destroyed almost the whole city down to its foundations, and had laid waste all the churches, so that there was no longer even a trace of any building; and therefore that place was unknown to every man; until the Lord, taking pity, unwilling any longer to hide his desirable treasure, deigned to reveal it, as has been said, to blessed Laudulfus, who was drawing long sighs for this. But in this very crisis each is the more gloriously magnified; since in praise of the blessed Man an angelic concert is heard once and twice, and a column from heaven points out where the holy body lies; and St. Laudulfus is shown to be worthy above the rest for this revelation. And now scarcely any sick person came there who did not return whole, none who made a vow there to whom he did not afford aid, especially after a very great throng of monks was gathered there h; afterward his miracles always flourished there.
[3] and dumb men obtain speech: another is freed from a serpent, etc.: But lest we seem only to have said this, let us report a few out of countless instances, by which the faith of the doubting may be strengthened, and the weariness of the fastidious reader spared. There was in that same district of Évreux a king's man, by name Herveus, whose son, by name Heldinus, being laid low in sickness, was made dumb. And when his father carried him to the body of the holy Man and placed him upon the altar, making a vow, he presently received him whole and wholly restored to the use of his tongue.
At another time also there was a certain woman in the village, by name Lonia, who would not go with the others to the festival of St. Taurinus, but went into the field to bind sheaves. And presently a serpent leapt upon her, and encircled her neck. She, wailing, ran unwilling to the church, whither before she had not been willing to go of her own accord; but nevertheless the clemency of the kindly Patron did not delay to succor her: for as soon as she entered the forecourt, the serpent fell off and fled. On that same day also very many miracles were shown, which it is long to relate.
[4] 10 blind, 2 dumb, 4 paralytics are healed, etc., But in the seventh year of the reign of Charles i, when the time of the holy festival came, there were brought ten blind men, and two dumb, and four paralytics in carts, who all received their former health; but one of the paralytics did a strange thing: for since he had not an abundance of alms, as he was accustomed, he got back into his cart. And he was straightway loosened in all his limbs, so that it was worse for him than before.
For on the third day a certain woman lame from birth was set upright by the merits of St. Taurinus.
At another time also a certain man known to all there gave his best ox there; and when the son of that man wished to exchange it, and to bring back that better one with him, straightway on a high bridge built over the neighboring water it fell dead before him: and then he could have it neither as a payment, which he did not wish, nor for use, which he did wish.
But a certain man, Geroinus by name, while he was unwilling to go with the others to the solemnities of the Masses, but rather was standing alone in a meadow, was terribly seized by a demon. When therefore he had begun to cry out, saying: Holy Taurinus, why do your prayers burn me before the time? he was brought to the common refuge, namely the church of St. Taurinus. And when he had stood there raging under constraint for eight days — where indeed he had been unwilling of his own accord to remain the short space of a solemn day — at length, the kindly Patron having mercy, he was restored to himself.
[5] Likewise at another time a certain woman, by name Romana, who, when she was dumb and deaf, had first been cured by blessed Taurinus, likewise a deaf and dumb woman, a blind, a lame. entered a garden to gather herbs; and while she was incautiously plucking them, she was suddenly struck in the hand by a serpent. And so, when she was already swelling all over, and despaired of human help, death being near, she ran back to the well-tried aid of the kindly Patron; and while she was prostrating herself before the bed k of the holy Man, straightway, as we all saw, the poison began to run out through the very bite of the serpent; and her limbs, which had swelled with excessive tumor, being gradually healed, she is restored to her former health.
Then Aldetrudis, another woman, deaf, blind, and dumb from birth, and known to all the neighbors from infancy, while on the Lord's day we were performing the solemnities of the Masses l, was wonderfully cured by St. Taurinus.
Likewise I saw a certain woman, by name Verana, who, having come there lame, after the third day was restored to health. But because these same miracles are repeated almost always in sick persons succeeding one another by turns, they need not necessarily be reported for each person: this rather must be attended to, that this our Patron visibly bestows the benefits sought for bodies to this end, that he may certify simple faith concerning those which he invisibly grants to souls; and if the former sometimes happen to cease, yet the latter are never denied to the faithful.
[6] But now, since, as was foretold by the Lord, [The body having been translated to Laudosum, there are healed a lame man and 2 sick men] iniquity abounded and the charity of many grew cold, the sins of the inhabitants so increased that that whole region seemed to be uninhabitable m; and the body of blessed Taurinus was translated to Laudosum, an honorable village of the province of Auvergne n. But neither there did he forget his custom, namely of hearing suppliants, and of kindling by miracles even the affection of supplication: for there was there a certain man lame from birth, who was also called Germanus; and when he frequented the church where the holy body is, on the eleventh of the Calends of December, to the astonishment of all who were present, he was made firm on his own steps.
But another, laboring under the same infirmity, when he had experienced the power of this Patron in the aforesaid Germanus, began now more devoutly and attentively to entreat that the clemency of the holy Man might deign to look upon him likewise; nor did his hope deceive him: for on the fifth day after that had happened, he was heard and restored to entire health. And that same man is called Aigulfus.
But on the festival of the holy Apostles Peter and Paul, which is the III of the Calends of July, a certain man, Helfridus by name, when he was held by a like infirmity, was granted a not dissimilar benefit: for he was restored to his health; and all who had come together for the feast returned not a little consoled by the visitation of their new Patron o.
[7] nay, even an ox and a horse, There was a certain man in the monastery of the Holy Cross [p], who bought an ox in simplicity, but not from a simple man: which, looking at it more diligently with his wife, he perceived was blind. And his wife began vehemently to upbraid him, and reproached him that he had squandered their poverty. He bore patiently the words of his impatient wife; then (as simplicity is always wont to presume upon the divine goodness) he took a candle with which he could encircle the head of that ox, and carried it to the church of the blessed Man. But returning home, he found the ox whole. Thus blessed Taurinus gave light to the ox for a faithful man, whose sight he had lately * wholly extinguished for an unfaithful one.
Another, by name Gisloinus, had an excellent horse: which, when it had begun to be injured [q], and he could raise it by no remedies, but presently expected it to die, it suddenly came into his mind to entreat St. Taurinus for it. He therefore made a candle, and encircled it with it, and sent it to the blessed Man. Nor did the kindly Patron delay to succor him even in such an entreaty: for as soon as that candle was carried thither, the horse leapt up whole.
[8] and bees. But at that same time there was a certain cleric, by name Framigarius, to whom there was given in alms one hive of bees; and when he saw them dying, he transferred those which remained into another little vessel. And taking the wax, he made a taper, and sent it to St. Taurinus. A wonderful thing happened: for on the morrow, namely on the Lord's day, there came to him a swarm of bees, from which he afterward had great sustenance. And that hive, in which he had gathered the dying bees, sufficiently escaped the hazards of winter [r]. O wonderful debtor! Behold, he restores the loan received, here doubled beyond hope, and in the future will wonderfully restore it.
Let these things meanwhile suffice for the zealous, lest we heap up disgust for the wearisome. If anyone perhaps doubts of these things, namely because he does not see the same things always continued, he ought to attend to the extremity of the times, when the powers of the Saints must cease: for he himself is still able to work likewise, if our faith shall have merited it. For the rest, this one thing is necessary for us, that we always believe his presence, which we venerate as sometimes shown through miracles, to be spiritually at hand to suppliants.
ANNOTATIONS.
p. Perhaps the Benedictine monastery is meant which is called the Cross of St. Leufridus, at the second milestone from Évreux; concerning which see Neustria Pia from page 346.
q. "To be injured" is here to be sick, as is manifest from the sense.
r. "The hazards of winter": I understand the inclemency of the air, such as is wont to be in winter.
* above at number 4
THE HISTORY
of his Translation to the fortress of Laudosum, and thence to the monastery of Gigny.
By an anonymous author, from the manuscript codex of Gigny, and other manuscripts.
Taurinus, Bishop and Confessor, at Évreux in Gaul (S.)
BHL Number: 7995
FROM THE MANUSCRIPTS.
THE AUTHOR'S PROLOGUE.
The author professes that he writes true things: In what manner the clod of the precious body of blessed Taurinus, first bishop of the city of Évreux, came to the place in which today it is venerated with all honor and devotion, we have judged worthy to be set forth in a brief indeed, but truthful style. It is not of our will to insert any falsehood into this little work, but to direct to posterity the report which has flowed down to us from the relation of our elders through the succession of generations and through the revolution of times a: for it is so frequent and constant in the mouth of all the inhabitants of that region that little time seems to have passed since it is known to have been done. Whence the greater credit is given to those who hear, since it could not by any antiquity of days be consigned to oblivion. It is indeed an honorable thing, and befitting every man professing religion, to say those things which are believed to be true: on the contrary, it is shameless and dangerous to assert those things which are esteemed doubtful, and it is much better to be silent with conscience safe than to speak against conscience. The aforesaid Confessor, who now stands in the truth, has no need of any falsehood, nor, as though the true glory which he has already received did not suffice him, has he need to be extolled with false praises. So great is truth that it can be weak through no age, nor can any falsehood remain stable through any newness. But now let us come, God helping, to the matter of which we proposed to treat, the wantonness b of words being dismissed.
ANNOTATIONS.
* read: nor
CHAPTER I.
The people of Évreux, secretly stealing away the body of their St. Taurinus, long since translated to the Arverni, carry it as far as Gigny.
The Normans, following At the time when the Disposer of all things willed to destroy the inhabitants of the province of Neustria by his judgment, always indeed just, but not always manifest, he stirred up a nation from the farthest and cold parts, namely from the northern region. And that nation, long inhabiting the island which is called Norway a, and wearied of the constant milk and meat which it had for its daily food, chose as salutary to exchange its natural barrenness for a better and more fruitful condition. Trusting in the greatness of its own arm, and placing its hope in its king, who was called Rollo b, it presumed in a violent spirit to go forth from its most poor and sterile borders, and attempted to attack the most mighty kingdom of the Franks, which glories in all fruitfulness and pleasantness. But the aforesaid king of that nation was as contrary to religion as he was destitute of all good will: for, not being regenerated in Christ, he was blinded by the darkness of unbelief, and could not with his weak eyes behold the true light, which is Christ: opposed to reason, contrary to nature, he was held bound by the laws of paganism, so that he believed in many gods, and adored them in various images: the one true and eternal God he blasphemed, and refused to bear his sweet and light yoke. As great was his fervor about the worship of demons as the fierceness of his heart.
[2] And because pride and avarice had utterly blinded his eyes, their king, he could not discern between the holy and the profane, between evil and good. But he had placed his glory in the mouth of men, not in God, nor in a good conscience, and he gloried in the shedding of human blood. In short, putting off human manners and putting on those of beasts, he lived a beast. He had nothing in common with men, on account of the nature which he had so corrupted by depraved works that he scarcely retained anything of man except the outward shape: he confounded right and wrong, and was intent only on satisfying the ferocity of his own mind. But he, the will of his nation being known, counsel being taken, prepares a fleet, furnished with every kind of armor. That barbarous nation, living after the manner of beasts, although both rational by nature and almost irrational in practice, nevertheless promises that it will follow its king in every place, and, for love of him, exposes itself to labors both by sea and by land, as though it had sworn to his words. And because they had neither the will nor the hope of returning to their country, they cause nothing of all their household stuff to be left behind, but bring with them their wives and their little ones. Thus, their fleets being diligently prepared, they commit themselves to the fortune of the sea.
[3] And when they had sailed a long time over the broad and spacious sea, prosperous winds blowing, Neustria being occupied they landed at the province of Rouen, which then was called Neustria. And seeing the region suitable by the nearness of the sea and the shadiness of the woods, it pleased their eyes, and they chose it for themselves as a perpetual dwelling. Some of its inhabitants they slew with the edge of the sword, others they afflicted with divers kinds of torments; but whoever could escape by the protection of flight reckoned themselves happier than if they had gained the riches of Croesus: for the more life is loved, the more is death feared. So great a terror affected the surrounding provinces that publicly in processions and in the solemnities of the Masses the devout clergy and the humble people cried to the Lord with heart and voice: From the sword of the Normans deliver us, O Lord.
[4] But the aforesaid tyrant, counsel having been taken with his chief men, gave the name to Normandy. changed the ancient name of that province and imposed a new one: for before it was called Neustria, and he devised a compound name, namely Normandy: for it is a name compounded from "man," which word means "human being," and Norway, which is a most remote island. Normandy, according to the interpretation of the name, is the country of the men who came from Norway; a Norman, a man from Norway. And then the ancient name was changed and a new one imposed. That nation, accustomed to many wars and taught in the art of deceiving, acquired that province for itself as much by the sword as by cunning, and, having acquired it, possesses it to this day c. Before its face all the noble kingdom of the Franks trembled, and, as we have tasted above, implored with groaning and tears the divine help, since human help did not suffice.
[5] For fear of these the bodies of Sts. Philibert and Martin were translated, In those days many bodies of Saints were translated; and, lest they be seized by them, were carried to the most remote places. Among which the body of the precious confessor Philibert, abbot of Jumièges d, was carried into Burgundy, namely into the district of Chalon, to the place which is called Tournus * (which place is situated on the border of the kingdom and upon the river Saône); where with great honor and no dissimilar devotion it is venerated by the faithful peoples to this day, and gives its support to those who humbly ask it. But the body of the highest and incomparable prelate Martin of Tours, for fear of the Normans, was carried as salutarily as humbly by men of approved religion to the basilica of blessed Germanus of Auxerre. And when it was placed beside the precious pledges of blessed Germanus, it must not be passed over in silence how great and what kind of a miracle the Lord deigned to work there through him, to declare the merit of his confessor.
[6] (whose miracle is here narrated;) A certain leper, horrible in appearance, ulcerous in flesh, foul in breath, whispering in voice, breaking through the crowds of bystanders, dragging his loosened limbs along the ground, not fearing the multitude of men, but hoping that he could obtain health, placed himself in the midst of the little biers e which contained the precious bodies of the aforesaid two Confessors, invoking Martin with his heart, Martin with his mouth. He felt Martin's help at hand to him. Which is wonderful to tell, and most delightful to relate: in the twinkling of an eye, the peoples standing by looking on, that leper put off the middle part of his body, and put on comeliness, as though he had never been touched by the blemish of that infirmity. The remaining part of his body, which was next to the clod of blessed Germanus, felt no healing of its own infirmity. You would have seen a man as it were divided and of two forms. Of two forms indeed
he truly was, because in part white and as it were milky, in part leprous and foul. In this deed blessed Germanus yielded to his guest, willing that the power of Martin alone should there work, and that he himself should not cooperate. He too was able, as we believe, if he had willed, or if the faith of the believer had demanded it, not only to free any part whatever of a man, nor any one man whatever, but many, from all infirmity, and to restore them to their former health. The leper, persisting with sighs and tears, when he saw that the support of blessed Germanus was wanting to him, betook himself wholly to Martin, and, the prayers of the faithful standing round aiding his faith, he obtains the health begun through blessed Martin, and, changed from those who had come *, returns not outside the crowds but with the crowd, magnifying God, who is wonderful in his Saints, and praising Martin, who is never failing in his good works.
[7] as also those of Sts. Taurinus, Aquilinus, and Florentia, At that time certain men of the order of the clergy, full of perfect faith, enriched with religion, distinguished by good works, fervent with wonderful devotion toward the most holy confessor Taurinus, placed his body — dearer to them than every treasure — in a portable coffer most becomingly adorned, and with it laid the pledges of the confessor Aquilinus f, who after him ruled the church of Évreux; and they also laid up along with these two confessors the body of the virgin Florentia g. Their intention was that the holy one of God should not be trampled by dogs, nor the pearls more precious than any price by swine, that is, by the Normans. And by how much the more vehement the love was by which they were held toward the aforesaid Saints of God, by so much the better zeal did they gird themselves to preserve them.
[8] In order therefore that they might be altogether safe, they judged it advantageous to withdraw altogether from the neighborhood of that province: for the more anyone fears, the safer he judges it to flee the farther. He who fears greatly is nowhere safe: but he who fears nothing remains everywhere secure: hardly is security brought to the fearful, hardly fear to the secure.
The aforesaid heroes, providing both for themselves and for the bodies of the Saints, believed it useful to go out not only far from Normandy but even outside France, and to withdraw into the province of Auvergne, as is written in the Life of the aforesaid Confessor h, to Laudosum, an honorable fortress, where there was no fear, no mention of the Normans; and chiefly because the bishop i of the city of Évreux, who was carrying the aforesaid bodies with him in his flight, was seen to be a native of that same province. There, therefore, after the death of the aforesaid bishop, the bodies of the Saints remained through many courses of years, flashing with miracles.
[9] But after by divine mercy the land of Normandy was brought to peace k, until the people of Évreux and the worship of the Christian faith abounded there, when the inhabitants of the city of Évreux learned for certain that they had for a long time been bereft of the body of their own and first Patron, together with the other pledges of the Saints, they were not undeservedly affected with exceeding grief. Wherefore, counsel being had among themselves, they chose three clerics whom they judged to be imbued beyond all others in that whole country with shrewdness and cunning. These they dispatched into the province of Auvergne, that they might attempt in whatever way to carry the oft-mentioned bodies of the Saints away thence, and (since they could not by force) to bring them back by stealth to their proper place. And these, coming to the aforesaid fortress of Laudosum, remained there a long time as though for the sake of study, and so drew all who dwelt there, and especially the canons who served God there, to love of themselves, that they made one of them, who seemed learned in letters and in all things pertaining to the world, a canon. And afterward they made him guardian of the church in which the aforesaid bodies were laid up. Thereafter the three clerics began anxiously to arrange among themselves how they might bring to effect that for which they had come.
[10] At length on a certain night, having entered the church and approached the chancels carried them off secretly thence as far as Gigny. where they had diligently learned that the bodies of the Saints lay, and touching them, they found three bodies, though in one place, yet placed separately: for two they found placed in little bags of leather most excellently and diligently sewn, and the third in a silken bag of Constantinopolitan cloth l. On which third they found the title: Here rests blessed Taurinus, first bishop of the city of Évreux: which also was found written on his sarcophagus at the time of his revelation. Seeing these things, they were filled with inestimable joy, and, putting the several bodies into several small biers which they had diligently prepared for this, each of them laying upon his neck a burden sweet and very light to him, as quickly as they could they withdrew from that town and country in the silence of the dead of night: and lest they should be caught by pursuers, leaving the road that leads toward Normandy, they took their way toward the rising of the sun, where no one would suppose they would go, traveling more by night than by day, and this not without great fear; and among the strongest mountainous places of Burgundy, in which there was no fear, no mention of the Normans m, they thought it well to go. And when they had crossed the fishy river which is called the Saône, which at this time divides the kingdom from the empire of the Romans n, God consenting, they reached the place which is called Gigny.
ANNOTATIONS.
* in the vernacular Tournus
* perhaps: from him who had come,
* perhaps: placed
CHAPTER II.
The same men, moved by a threefold miracle, hand over that body to the abbot of Gigny.
The abbot at Gigny was then Berno, a man so holy, In that place abbot Berno a, a man of twofold nobility, conspicuous for the light of body and of mind, was building a basilica in honor of the blessed Apostles Peter and Paul, and dwellings suitably for the monastic Order b. He showed himself an abbot more by works than by words; more in fact than in voice he bore the office of an abbot. Pride usurped nothing from him of the monk; negligence took nothing from him of the abbot: he was a monk in life, an abbot in work; and because he was full of the grace of many virtues, he was as a light upon a candlestick and a city set upon a mountain. His person was greatly commended by humility, which is the ornament of the monastic habit. His vigilance over the flock committed to him won him a good name in the present life (which is better than many riches) and a good reward in the eternal fatherland. And as he went before others in dignity, so he excelled in working. First to every good, like the Lord's ram, he drew the flock of sheep after him through the divers exercises of good works. He was full of such gravity as befits an abbot, that no one who saw him could doubt that he was the shepherd of the flock.
[12] He burned with such zeal of religion that in cutting away vices he recalled Elijah or Phinehas. that the author wonders that a public cult was not decreed him; He so abounded in bowels of mercy toward the penitent that he almost breathed the fragrance of St. Nicholas. And by how much he was austere toward offenders, by so much was he kindly toward the amended. Whence by his austerity merciful, and by his mercy not relaxed, he almost surpassed man: and so those whom he could not gain for Christ by authority, he called back to Christ by fitting mercy. By these two means he suffered no sheep placed in his sheepfold to go astray. France flew to his teaching: England scented the tokens of his virtues: Burgundy hung upon his judgment, and placed its hand under his rod: Germany marveled at his fame, which was far greater in fact than in report: Italy, the nurse of the wise, desired to hear his wisdom; and all other kingdoms affirmed Berno to be the grace and honor of his time. Whence it seems wonderful
what cause there was that, since he had both the work and the name of sanctity, he did not obtain that his feast should be celebrated on earth c. We read of many inferior to him in humanity, patience, religion, and the endowments of the other virtues, whose feasts we celebrate: for if anyone is made a saint on account of merits and good works, assuredly, since Berno is of great merit before God and of illustrious name among men, he is not undeservedly thought a saint.
[13] Whence under his direction, while he was putting on the worldly soldier , and one man once set over very many monasteries. he had undertaken the governance of many monasteries; namely the monastery of Cluny, then, because of its beginning, slender and small, but now, because of its religion and the rigor of the monastic Order, the monastery of all monasteries: for as oil rises above all liquids, so it too excels all places of Religion in the observance of regular discipline, in the grace of hospitality, in the prerogative of charity, and in the abundant number of its Brethren: also that of Baume, which, the sins of its inhabitants requiring it, is known to have been often destroyed and by divine mercy often rebuilt: and also that of Ette , which, religion decreasing, declined after his death, and was by no means able to rise again to its former dignity. There were other monasteries committed to the servant of God, of which it is long to unroll the list; and how they afterward continued it is not for the present time to show. Omitting these and things like them, let us pursue our begun course, and, God being our author, complete what we have proposed.
[14] When from this place our bearers had thrice thus departed in the morning, The place of Gigny, to which the bodies of the aforesaid Saints were carried, is situated between the province of Lyons, which is the primatial one of the Gauls, and that of Besançon, which is noble among the Cisalpine provinces: for there both archbishoprics, of Lyons and of Besançon, making their end, fixed a boundary which by right they cannot pass. That place, comely in its situation, delightful with the course of waters and springs, pleasant with the shadiness of the surrounding woods, agreeable with the color of smiling meadows, healthful by the mildness of the air, was and is, and, God being favorable, always will be suited to the cultivation of Religion. There the bearers of the precious bodies, on the first day of their arrival, finding pleasant rest in the house of a certain poor man, happily passed that night. But when morning came, bidding farewell to their host, and praying all prosperity upon the place, and following him with every blessing, and walking all day, at the coming of twilight they returned to the house from which they had gone out; and, believing that they had wandered and on that account missed the right road, they began to detest error, which for the most part is busy in human affairs. The master of the house, poor but rich in good will, not fearing thieves because he had nothing of which he could be despoiled, received them gladly not as guests and strangers but as fellow citizens and members of the household. And when according to his means he had shown them a banquet as devout as it was welcome, he prepared for them the rest of the night in the same place as before.
[15] so that after spending single days on the journey, Refreshing therefore their limbs with sleep, and morning being come, rising from bed, they inquired with all diligence which way they ought to go. Having heard the names of the regions and the properties of the lands, they spent the whole day in walking to no purpose; since, as it grew toward evening, they found themselves placed before the doors of the aforesaid house. Astonished, and wondering beyond what could be said, they greatly feared: now suspecting somewhat the will of the Saints whose bodies they were carrying, yet not fully recognizing it, they believed that these wished to rest there. The poor host, coming out to meet them, filled with joy, said: Behold, blessed of the Lord, thanks be to God and to you, that you have deigned to turn aside again to my lodging. I shall not be deprived of a blessing, because I gladly wished to receive you. The Lord has done well to me, because I received you; he will do better to me, because I love you. My slender means have not been diminished on your account, but increased. The bread which I gave you the Lord has given back to me; and I am richer at this hour than at that in which you entered to me. I seem to myself to see that the Lord is with you, since at your coming cheerfulness and welfare came to me and to my goods. I beseech you, stay with me as many days as shall please you, and I shall accompany you and lead you to the place you desire. Perhaps you are carrying something precious, from which so healthful a fragrance flows, which to my understanding surpasses the powers of all spices; before which also you stand with such fear and reverence. But if anything is a cause of fear to you, in me you will find safe fidelity, if you deign to make me privy to your secret. No, they say, O host, we do not fear there where there is no fear; but rather, presuming on the mercy of the Lord, who, leading us in safety from remote parts through divers perils, will bring us to the place we desire, we shall depart tomorrow, and shall desire to repay to you and to your heirs a return of love and service.
[16] The night withdrawing, and the dawn going before, as day came on, contrary to their intent they always halted in the evening at the same lodging. having invoked the name of the Savior, and placed the sign of the cross on their foreheads, trusting in the patronage of the Saints whose bodies they were carrying, they take the road. Why say more? From morning even to evening, pursuing the road they had taken, after twilight they saw themselves, not without wonder, transported into the little forecourt of their aforesaid host. Now the matter became openly clear to them; and that the Saints of God, whose bodies they had with them, had chosen that place in which they should rest was made known to them by the repetition of their threefold return to the house, as by the showing of a threefold miracle. It was truly a miracle: as being unusual and exhibited against the course of nature, that, journeying for three days, they could not be removed far from the oft-mentioned house.
[17] They ask what that place was, by what name the abbot was reckoned, Moved by so evident a miracle and by the holiness of the place, what kind of goodness and perfection was believed to be in the flock committed to him. It is answered them that at the pleasure of him who imposed it that place was called Gigny; and that it was strange if they alone did not know abbot Berno, whose fame and Religion was known almost everywhere on earth; and it was added that as the sun lights up the earth, so he by his wisdom and Religion lit up the whole country, and that scarcely could a second to him be found in all uprightness of manners. His monks, like angels, though placed on earth in body, dwelt in heaven in mind; nothing had they in common with men but nature; perfect in inward things, blameless in outward, they had Christ in the heart, sounded Christ with the mouth, showed Christ in work; they spurned all earthly things and trod them like the mire of the streets; in watching, in fasting, in praying they had passed beyond the strength of man; the Rule of St. Benedict, which they had professed, they kept to the letter: in working for the better, certain of them, full of great virtues, went beyond the precepts of the rule, adding labor to themselves, as though the observance of the Rule did not suffice them: at their prayers the Lord was inclined, the insensible elements obeyed, since at their entreaties the rains were poured out, and again fair weather in due season gladdened heaven and earth: and there was no one so entangled in crimes who at their command and admonition did not come to his senses, and by their example did not chasten himself.
[18] When these and like things, and far greater ones which truth approved, [they delivered this sacred treasure to abbot Berno; who, wonderfully rejoicing at this,] were shown by many concerning abbot Berno and his monks to the aforesaid bearers of the holy bodies, they understood that it was done by the divine will that they should come without labor or burden to the place from which by no efficacy, by no possibility, could they depart. Approaching therefore the aforesaid abbot with all meekness and humility, they narrated in order who they were, whence they came, what they were carrying, and how they were detained. That Father, hearing what an inestimable price the Lord had willed to be brought from far regions to his servants, filled with joy and his face bathed with tears, and beating his breast out of devotion, burst forth into a voice of divine praise, and with the Psalmist cried out with heart and voice: Lord God of hosts, blessed are all they that hope in you; you will not deprive of good things them that walk in uprightness; for ever and ever they shall praise you. Then, calling together the whole assembly of the Brethren, he diligently sets forth how the Lord had prevented them with the blessings of sweetness: he pleads like an eloquent orator the mercy of the Savior, the merits of the Saints whose bodies stood in their presence, their will, which it was impossible to resist; he declares that his desire was satisfied, that their prayers were divinely heard, since they had precious relics under whose patronage they should thenceforth lead a safe and quiet life. He saw those sheep of the Lord repeating new songs for gladness, showing an unwonted jubilation: he believed them filled with the Holy Spirit, since they set forth a greatness of praise which the human mind could scarcely grasp.
[19] names St. Taurinus the perpetual patron of his church, The whole village turns to jubilation; it proclaims the place happy, the country happy, to which the Lord deigned to grant such precious bodies of his Saints; it stretches its palms to heaven, praising the mighty works of the Savior; it declares that henceforth it will know neither grief nor sorrow. Both sexes, of men and of women, and the immaturity of infants also, rush eagerly to the ground upon which the bodies of the Saints were brought; the coffer in which they were contained they kiss as much from love as from veneration. The precious relics are received by the devout Brethren; they are placed in the newly built church. Blessed Taurinus is constituted patron and advocate of that place, both from then until now and forever.
[20] renowned thenceforth there for countless miracles. How great miracles the divine goodness deigned to show there for declaring the merits of the Saints it is not within our power to unfold: for if they were diligently written, they would fill great volumes; but because negligence was at fault, they were not noted down nor consigned to memory. Afterward that place was immune from lightning, from storm, and from plague. The poor and wooden house in which the Saints of God rested for three nights could scarcely be consumed by age, though age consumes all things. Often in the midst of flames, when the surrounding houses were burning, it remained unharmed. That place which held them was for a sign to the peoples. If a man or a woman entered it irreverently, straightway, seized by divine judgment, he paid the penalty: if a brute animal touched it, it was divinely struck with blindness of the eyes or with weakness of limbs: very often in the dark night candles were seen to burn; voices were heard filled with sweetness and delight. But if the house and the small space in it, in which the most sacred bodies of the Saints spent a little delay, obtained this, that they should be held in great reverence, what above all does that church deserve in which they remain and shall remain not only for three nights, nor for three seasons, but until the end of the world? If insensible elements were endowed with so great a reward that reverence is paid them by rational and irrational creatures, how greatly shall the minds of the faithful be endowed, in which the most holy Confessors rest through love,
and through good will are one!
[21] The writer's exclamation. Happy, I say, is the church of Gigny, which three luminaries, shining like the brightness of the firmament in the heavenly Jerusalem, illuminate! Blessed the congregation which Taurinus, the gem of priests and the honor of the priesthood; Aquilinus, the glory of the people and the praise of God; and Florentia also, the mirror of virginity, adorn with the rays of their merits, defend by the supports of their prayers from the enemies of the air and of the earth, and by the graces of their virtues associate with Christ and make like to him! To whom be glory unto the eternal ages of ages. Amen.
ANNOTATIONS.
* read: was putting off
* or Æthicense
THE CARRYING-ABOUT
of the same body, instituted in the year MCLVIII, and the miracles that accompanied it.
By an anonymous author, from the same codex and the same manuscripts.
Taurinus, Bishop and Confessor, at Évreux in Gaul (S.)
BHL Number: 7996
FROM THE MANUSCRIPTS.
CHAPTER I.
The occasion of the carrying-about, and the progress as far as the monastery of Cluny.
When all Gigny had burned down in the year 1158, In the year from the Incarnation of the Lord one thousand one hundred and fifty-eight, which was the first a of the ordination of the lord Hugh, who from a humble monk was raised to be the great abbot of Cluny, the town of Gigny, which through many courses of years, under the protection of the most holy confessors Taurinus, Aquilinus, and the virgin Florentia given to God, had been immune from fire, from plague, and from storm, learned by true proofs how terrible are the judgments of the King of the ages and his right ways. For, the north wind, cold and dry, blowing more violently than usual, a devouring flame formed from a spark of fire burned a certain house in that same town, and thence bursting out in masses, it reduced to embers and ashes the houses situated on the right and on the left and in front, and whatever it found in its way. The workshops of the monks, who were there devoutly serving God night and day, which were very well suited for the cultivation of Religion, received a like sentence of destruction, and paid the penalty to the divine permission or will; and things which before were for the honor and comeliness of the inhabitants were turned into the amazement and grief of beholders. Thus, the town alike with the workshops being reduced to a waste as of a desert, their inhabitants were afflicted with exceeding sadness, and, as though the hope of life were lost, they did not know what needed to be done by them, or what counsel they should take.
[2] [it seemed good to carry about the body of St. Taurinus to the surrounding regions;] There were among them certain men of great faith, whose hearts perhaps God so touched by his inspiration that they declared that in so great a calamity recourse must be had to the intercession of St. Taurinus: for they knew that many benefits had been bestowed on them by his kindness, and that many consolations were stored up in the bowels of his mercy; and that it was possible that by the merits of so great a Patron that very town and the workshops of the Brethren might rise from their present ruin, and be recalled to their former or a better state. Whence they decree in common that they should approach with earnest vows their only refuge, namely blessed Taurinus, who through frequent miracles had conferred very many benefits on them, and should rouse him as though sleeping with earnest prayers and continual supplications. What the common decision dictates pleases all, and they judge it worthy that the Saint of God should be carried through the surrounding regions; that the devotion of believers might be increased, and the care and healing of the sick might come about. Led therefore by this hope, and not misled, the Brethren, in whom there was no mark of suspicion, and to whom uprightness procured reverence, choose out of many a few certain ones, whom they set over so holy a work. These, purifying their conscience by confession, and covering, by penance, whatever of blame had clung to them, take up the casket in which the most holy pledges are contained.
[3] as to Cluny; where he is magnificently received: Going out of the town without great weight, through fearsome and perilous places, without fear and without peril, they come as far as Cluny b. The lord abbot Hugh, a man humble enough in his own eyes, on learning of the arrival of the glorious Confessor, exults in the Lord: he orders the whole town to go out to meet him; that the monastery of Cluny, than which scarcely a more precious and more beautiful can be found on earth, should be adorned with all zeal and with all its ornaments; that the venerable Convent of the Brethren, than which scarcely anywhere on earth a greater or more religious can be seen, should be diligently prepared and fitted in heart and body for receiving the body of the most glorious Confessor. An unwonted gladness arises in the people, a spiritual joy in that venerable Convent; the abbot himself, as he was first in dignity, so goes forth first in the order, and, the whole convent following outside the gate of the monastery with silver crosses and golden censers, with the highest devotion he receives the casket. The Brother who held the office of precentor intones the Antiphon, and with the sweet melody of heart and mouth the casket is placed upon the altar of the holy cross. The people of the town, gathered together into one and knit together in love of the blessed Confessor, did not appear empty in his sight, but each according to his means and will offered him a devout offering; but to those who had not abundance to offer, the good will, than which nothing dearer is sacrificed to God, was not lacking.
[4] and presently a woman, useless in mind and body, is healed, There was in that same town a certain woman who, the reason of her mind being darkened, expressed only the outward form of a human being. She had nothing of memory, nothing of wit: she had lost her sense and her judgment in all her limbs and their functions: she was deprived of the use of her tongue, and as she could not hear, so neither could she speak: her other limbs lacked the comeliness of nature, and could not do that for which they had been made. It was horrible to see a woman retaining the nature of a woman, and by the defects of her limbs scarcely having the outward form of a woman. She, that she might make her way to the monastery c, and struggling with what strength she could, is dragged unwilling before the most holy body and set down. The infirmity by which she was oppressed at that same hour began to weigh upon her so much more heavily than usual that in the sight of the bystanders she fell to the ground, and, lying prostrate on the earth, lay as though lifeless. And certain persons, seeing these things, believed that she had expired and had paid the debt of nature. Why say more? Through the merits of the blessed Confessor, she who seemed dead appeared alive; lying, she rose; sick, she obtained health: her limbs are restored to their functions; natural vigor returns; she received the powers of her soul, and works her effects through the instruments of the body: the monstrous likeness is driven away; the woman is reformed into a woman; all sicknesses withdraw; natural health accompanies nature and the woman.
[5] The bystanders wonder, and with devout praises and shouts magnify the mighty works of God. Taurinus is blessed, to the wonder of all who were present and came running: who in his life did wonderful things, and after death works more wonderfully; who even in this time, in which a dearth of miracles goes before the face of Antichrist, administers fullnesses of signs to the faithful peoples. To such and so great a spectacle the lord abbot runs, swifter in devotion than in foot; and although monastic censure and personal gravity forbid running, yet he could not command himself but that he should run a little: neither could the necessity of nature detain him, nor the flock committed to him, but that they withdrew fodder from the beasts of their bodies which they were refreshing, and left the table, and, one swifter and more devout than another, hastened to see the mighty works of God in the church. It is asked of the kinsfolk and of us and of the neighboring women how long an illness of this kind had beset her: the lord abbot with the Brethren inquires whether that weakness had been true or feigned. After the lord abbot and the Brethren had proved by the testimony of the people and of the whole country that that infirmity was not in word, nor in semblance, but in truth, with eyes and hands lifted to heaven they give glory and honor to him who lives for ever and ever, and run through, in chanting with sweet and lofty melody, the hymn which is called We Praise You, O God.
[6] In the same place certain clerics, sprung from the parts of Sens, likewise another woman who was blind; were making gain for themselves, carrying about phylacteries, crosses, and silvered arms *, which they said were stuffed with relics of those Saints who are more in favor with the rustic and plebeian multitude; among which they proclaimed that the arm of St. Donatus flashed with manifest miracles. To these, therefore, a certain woman deprived of the light of her eyes had betaken herself, hoping to obtain health through the merits of the Saints whom they carried. And when she had passed some time in spending nights before those pledges, and had spent many days in vain, and had afflicted herself with sacred hardships, and so did not obtain the health she desired, hoping for something better, and presuming more confidently on the merits of the most kindly Taurinus, with a certain boy as guide she directed her steps to him. But before she had drawn nearer to his casket, she was prevented with the gift of blessing and of health. Blindness withdrew from her, and as she was enlightened in body, so also in mind: she began to see with her eyes the sun of the body, which has a rising, and with the eyes of her heart that which knows no setting: she becomes her own guide, who before was governed by a guide; she gives thanks with her heart to the supreme Savior, and with her mouth to Taurinus her healer: him she proclaims glorious in Taurinus, Taurinus praiseworthy in him.
[7] But because the devil, the author of evils, held her faith in hatred, but she, being faithlessly ungrateful, was made blind again, and the glory of Taurinus tormented him, he had recourse to the devices of his own fraud, by which he might destroy her health and cloud the name of Taurinus. And that he might contrive this craftily and after his manner, he filled the woman with greed and the hearts of the aforesaid clerics with envy: for, wishing to steal his glory from Taurinus and to procure it most unjustly for their own St. Donatus, they deceive with words, corrupt with promise, and bind with a price the unhappy little woman, unstable in will, wandering in desire (which is proper to this sex), that she should confess that she had been cured not by St. Taurinus (which was true) but by St. Donatus (which was most false). And she confessed, her guilt not failing and her punishment increasing: for blindness, which is the privation of sight, returned to her with increase, and she began to be weighed down with a greater infirmity than before. The woman becomes wretched in body, afflicted in soul: outwardly she pays the penalties of faithlessness; inwardly she is worn down by the scourge of an evil conscience. Nothing is heavier to a soul sighing toward the heavens than the weight of an evil conscience.
[8] [until, acknowledging both her fault and her benefactor, she was healed a second time:] That wretched woman, placed between the pains of the body and the anguish of the soul, God inspiring her, who often frees those set in Babylon, began to repent of the deed, and, led by penitence, she sets forth to all who heard that she had been evilly seduced by the clerics, so that, induced by depraved counsel, she had proved ungrateful to her deliverer: that she had deservedly given herself over to many punishments; that she had been worthy to be justly swallowed alive by the earth, or to be bound fast into the hardness of stones. Placing her hope therefore in the mercy of the blessed Confessor, she resolves to approach him in faith and to entreat him in charity. She fulfills her resolve with worthy effect: turned to Taurinus with her whole mind and whole strength, and restored to her former health, she returned home with joy. The people of the town, marveling at what had been wonderfully done by the Saint of God, harassing the clerics with many affronts, made them depart from the place.
[9] in the same place several others were freed from various diseases. Another woman approached him in faith and in body, who had lost the more worthy part of herself, namely her head, on account of an incurable infirmity of it. Which infirmity, since it could not be cured by physicians, was swiftly cured through Taurinus, the physician of souls, without expense and without medicines. She, offering the headdress with which the woman adorned her head, together with a candle, and keeping vigil one night only, in the morning obtained perfect health.
A certain Brother, by name Geoffrey, surnamed Moret, on account of a grievous infirmity which he had incurred, passed his days in grief and his nights in sadness, and therefore could not last much longer, because he lacked alternating rest. Sores afflicted his legs and made his life wearisome to him. Medicine brought him no remedy, frequent care of health worked nothing; but what the power of human medicine could not confer upon him, Taurinus, powerful in cures, conferred in a moment and in the twinkling of an eye: and as all pain withdrew from him, so no signs of the infirmity appeared. Several sufferers from fever, and four given over to the falling sickness, escaped their infirmity there.
ANNOTATIONS.
* that is, covered with silver
CHAPTER II.
The continuation of the same as far as Lyons.
The Saint's body is carried from Cluny to Mâcon; There is a city in the province of Burgundy which is called Mâcon a, to which the situation of the place furnishes an abundance of temporal goods. In it, when the joyful arrival of the most holy body of Taurinus the bishop had resounded, the whole city goes out to meet it: both sexes, kindled with sacred desire, leave their houses; whatever each has in hand, he casts aside; they go out of the city, and where they heard he was to come, they fill the fields far and wide. The bells are rung throughout the city; the road is cleaned of rubble; the street is adorned on left and right with hangings and tapestries. He is received with great honor, and with greater exultation is set down in the church of St. Peter. The whole country, stirred at the fame of his miracles, brings many upon litters who were paralytics and had long since lost the use of their limbs. And when the church could not hold those who came, both the whole and the sick, everyone made himself a place to lie down as he could, within and without.
[11] A certain woman, who because of her infirmity had almost lost both the bearing and the outward form of a woman, where, after the immediate healing of wretched sufferers rose up from her litter in the people's sight. As she rose by divine power, her sinews, which had long been shortened and drawn tight, began so to resound as though some solid thing were being broken and making a rent. Then her limbs, which through weakness had long been withered and contracted, were made extended and comely, and received their former dignity. The people, turned to wonder, do not delay to multiply praises to God and to render thanks to Taurinus.
Another woman, seized in a different manner but by a not dissimilar infirmity, obtained bodily health by the merits of St. Taurinus in the same place.
A certain other woman, set in the same infirmity, but afflicted with greater pain than the other two of the same infirmity, put off all weakness and put on health; and, clothed with health, she began to walk upright, to praise Christ, and to proclaim Taurinus.
[12] O how many in that same church, darkened by the shadows of blindness and of unbelief, almost innumerable, received bodily and spiritual light! O how many who by defect of nature or by the pursuit of a depraved life were unable to walk, or even limped, directed their steps aright and began to run in the way of God's commandments! Very many deprived of the hearing of the ears of heart and body were restored to both. Many who lacked articulate voice and the praise of a singer were able to speak distinctly and to praise Christ. Some detained by divers and various infirmities obtained the health long desired. For seven out of the immense multitude that was divinely cured were consigned to memory, who through excessive sickness had retained only the nature of human beings and had lost almost all the rest. A certain priest, led by great devotion, brought his whole spiritual sheepfold to blessed Taurinus: in that sheepfold there were many diseased sheep, of whom, as is reported, the number of those cured was forty.
[13] a blasphemer against the Saint, dreadfully punished, perished. There happened in the same place, by the merits of the blessed Prelate, an astonishing and notable miracle. A certain man, who was evilly diligent in the pursuit of gain, used to make candles of tallow, and evilly kept back for his own uses the wax which ought to have been offered to blessed Taurinus. Being admonished by a certain neighbor of his to put an end to so depraved a work, and not to sin against the Saint of God, he refused to believe the salutary words of his friend, and, passing by the kindly reproof with a deaf ear, he even burst out into affront and blasphemy against the excellent Confessor, saying that the miracles which were wrought by him were not true. Which blasphemy divine vengeance struck with just retribution. He is carried off as though tongueless: his throat swelled so that he was unworthy of human sight. Being brought to the most sacred pledges, he could neither receive nor taste the wine sanctified by blessing: and so he ended an unworthy and wretched life by a worthy and pitiable death.
[14] While the body is carried thence to Beaujeu, a palsy is healed, When the venerable body was being carried to Beaujeu b, a noble fortress situated in the diocese of Lyons, there met it a certain sick man, loosened in all his limbs. Four men were carrying him, and a great crowd accompanied them on the right and on the left and behind: the thronging crowd urges that in going they make some delay, in which they may deserve to obtain the joys desired of their hope. There was on the way a meadow clothed with the manifold color of its plants, and in the middle of it an ancient oak, adorned with thick leaves and branches: under it the devout clergy and people, bending their knees before the most holy body — before he rose from prayer, the sick man rose from his little bed, and, as though he had been afflicted with no infirmity, began to stand whole, to run briskly, and to render thanks to God and to blessed Taurinus. The people, in testimony of the illustrious miracle, plucking branches from the oak and dividing them into many small pieces, carried them with them out of devotion, and believed they would be of some profit to them.
[15] a storm of the air is calmed, On the vigil of St. John the Baptist all the common people of the aforesaid fortress had prepared themselves for the feast after the yearly custom; behold, suddenly a violent wind is stirred up, the air is disturbed, the face of the sky is changed, the houses are shaken with frequent flashes, heaven seems to open and the earth to be dug up by fearful lightnings: there arises shouting and trembling throughout the whole town; the fear of the last judgment is struck into them: the massed clouds send down stones instead of rain: some of the men fall to the ground for fear, others are made bloodless and as though lifeless: they run to the most holy body, and with all vows and voices beg that it help them: it is drawn with the utmost haste from the church, and set against the air, the clouds, the flashes, the thunderbolts, and the stones. O divine power! The elements, which seemed to rage, are rendered tranquil: the air returns to fair weather, and the world received its own state, and all things that were next to ruin smile, returned to themselves. Of this matter as many sufficient witnesses arise as there were men dwelling in that fortress and country.
[16] the sick recover. A certain woman brought there to blessed Taurinus her son, the consolation of her life and the joy of her hope. He, a boy in age, innocent in affection and in effect, although he was comely of face, was nevertheless withered in the greater part of his body and fit for no office. His mother, believing nothing impossible to blessed Taurinus, stood watchful before him all night in prayer, and, that prayer, as long as it was devout, being finished, returned in the morning to her lodging. And when for the repairing of nature she was allowing herself a little rest and sleep, the boy, divinely cured, began to cry out: Mother, arise, and come with me to my savior, blessed Taurinus. She, at the boy's voice shaking off sleep and awaking, showed herself filled with all cheerfulness, and the child filled with all soundness, to all who dwelt in that same fortress. How many suffering from fever were healed in that same church, because it seemed no great thing, was not noted down nor put into writing.
[17] About six miles from the aforenamed fortress there was a certain borough, Chânes, At Chânes there are healed a palsy, which by right of the market belongs to the church of Cluny. When the excellent Confessor had come to it, a certain woman, who lay bedridden and was carried from door to door on a pallet, and so was sustained by wayside alms, began to entreat her neighbors with urgent prayer that they should show her this mercy, that they would carry her to blessed Taurinus, who was passing along the public highway , by whom she assuredly believed she would be made partaker of her desire. But they, caring more for their own advantage than for their neighbor's, disdained to hear or to hearken to the wretched woman. She, destitute of all human help, and placed in the goodness of Christ alone, desiring to follow the blessed Confessor of Christ, making her diseased body labor with knees and elbows, faithfully began what the Saint of God efficaciously completed: for straightway, all the infirmity which is called palsy being laid aside, she followed and overtook on foot her deliverer, blessed Taurinus. In which work the power of the excellent Confessor is to be extolled, which by benefits conferred was wont to be present and near to those absent and placed far off.
[18] A certain woman, Aula, labored under so great an infirmity that she was destitute of the natural power of all her limbs; and other miseries. to whose greater punishment there was added that she could scarcely be carried by any kind of vehicle except a wagon. In this manner to the Saint of God
being carried, while the solemnities of the Masses were being celebrated, she felt the true supports of blessed Taurinus: for, being made whole, she learned by a joyful proof what difference there is between a sick woman and a healthy one.
A certain man was afflicted with an unheard-of ailment, which could not be recognized even by those skilled in the art of medicine; and as often as it touched him, he sent forth a terrible cry, as though he were struck with a deadly wound. To him knocking at the door of the excellent Confessor's mercy the gate of compassion was opened; and from that time he both lacked his infirmity and, as he ought, kept silence.
A certain countryman, while he was falling headlong from a tree, in the fall had his shoulder-bone knocked out of its place. Thereafter so great a torment was in him that he preferred to die rather than to live thus. It seemed to him in his sleep that blessed Taurinus was handling that arm with a most gentle touch. Awaking from his sleep, he found the misfortune of the fall and the loss to nature repaired by the merits of the excellent Confessor.
[19] At the place which is called Neuville there is a monastery of nuns, who, according to the rule of St. Benedict, At Neuville a cripple is set upright. and under the care of the abbot of St. Eugendus, had promised God to burn away their past errors and to put on new manners; where, when the body of the blessed Man was carried, how great a light of miracles shone forth it is long to unfold. Almost all who came, who devoutly sought bodily health, happily found it. One, however, among the rest, who was drawn together (as is commonly said), was by the testimony of the people made straight.
[20] At Mont-Bertaud many are preserved from falling ruins. Beside the river Saône, in a fertile place, there was founded of old by right a deanery of Cluny, which is called Mont-Bertaud. When the clod of the renowned confessor Taurinus had been brought thither, it was received in the spirit of joy and with the voice of exultation by the monks there warring for God. And when those who had carried it had sat down upon a bench, the chief part of the house, namely the roof, fell. But the goodness of the excellent Confessor kept them unharmed from such great perils. When morning came, the Brother who bore the office and the name of Prior, in order to repair the loss, sets workmen to it; and while they were eagerly applying themselves to the work begun, the wall of that same house made a grievous collapse. At its fall, he who had blessed Taurinus in mouth and in heart escaped without loss: two, however, who did not implore his help, fell pitiably crushed.
[21] At Trévoux a blind woman is given sight. When blessed Taurinus was passing through a certain new borough, Trévoux, there met him a certain woman deprived of the light of her eyes: a very great multitude of both sexes was following her. She, embracing with the hands of heart and body the coffer in which the most holy pledges were carried, aided by the faith and prayer of the bystanders, received the desired light of her eyes.
[22] At Lehennacus injury to the sacred body brought punishment, It seems worth the pains briefly to relate what punishment followed the faithlessness of a certain town which is called Lehennacus; and what remedy the punishment found. Its inhabitants, like sons of Belial, having hearts hardened unto evil, not only refused to show the Saint of God due reverence, but ignominiously drove him out of their borders: the Brethren, full of uprightness, who were carrying him, they afflicted with every kind of insult; and, threatening them that they had not entered their borders with impunity, and that they should justly pay them penalties, they wished to match their words with deeds. But the almighty Judge, who at some time repays both good to the good and evil to the evil, showed a worthy retribution to the natives of that senseless town. A storm, suddenly arising, changed the face of the sky and made it dark: a violent whirlwind shook their houses and overthrew their crops: stones from the clouds of the air, like drops of falling water, shook out all the ears of grain, stripped the bark from the vines, and despoiled the trees of leaves and branches.
[23] reverence brought pardon. The wretched inhabitants could not deny that they were afflicted with so great a calamity on account of the injury done to the holy Man: they fear lest, as in their bodies they had borne a worthy punishment, so in their souls they should feel eternal damnation: they believe that he who so terribly condemns in the present could condemn more terribly in the future: from the present judgment, therefore, they do not doubt that the future is more to be feared: set in affliction of body and bitterness of soul, they judge it worthy to turn to the mercy of blessed Taurinus, which, humbly asking, they easily found. In that very year, in which through failure of the harvest they feared they would be endangered, they obtained a greater abundance than usual in temporal goods. The storm came to them for striking terror, not for inflicting damage.
ANNOTATIONS.
* that is, paralyzed
* that is, road
CHAPTER III.
The return to the monastery of Gigny.
The arrival of the sacred body revived afflicted Lyons, In the province of Burgundy, above the Rhone, a most rapid and turbulent river, a certain city is founded, by name Lyons; which by ancient dignity is the primatial city of Gaul. To it are subjected in the subjection of obedience a three opulent cities: the first Rouen, which is the head of the province which, its name being changed, is now called Normandy; the second Tours, over which presided the bishop Martin, great in the eyes of God; the third Sens, which is said to be the end of Gaul and the beginning of Burgundy for those coming from the British sea. The archbishop of the aforesaid city b and Gerard, count of Mâcon, an expedition having been incautiously made, desiring that a certain fortress which is called Isirus, which is as a nail fixed in the eyes of the city of Lyons, should be overthrown, had vehemently attacked it with sword and flames in the strength of their arm. And while they were laboring with all their forces to storm it *, two Counts, Albonerus and Forensis, suddenly bursting out from an ambush, rushed upon them; and, unable to bear their onset, they withdrew from the fortress, put an end to the assault, and then turned their backs upon them. Those, swiftly pursuing them as they fled, slew some with the edge of the sword and mutilated others in their limbs. This misfortune being heard, the whole city had changed both its countenance and its dress, and had great matter for grieving, while one heard that his father had been given over to death; another, that his brother or his friend had been wounded to death or deprived of some of his limbs.
[25] These things being so done, there arrived the body of blessed Taurinus, which was to them the remedy of many griefs. an infant being raised who was believed dead, At his coming the aforesaid city, conceiving hope of health and trusting in his merits, seemed as it were to rise from the dead and to lay aside all grief, and to put on the joyfulness which makes an age flourishing. There was in it a certain man by name Heldinus, having an only son, in his cradle so oppressed with infirmity that for five days he neither took sleep nor could suck his mother's breast. And when the vital heat had left the infant's limbs, scarcely the faintest breath could be felt in his breast. The parents of that infant had … him as … c. The nurse, kindled with faith and devotion, conceived in mind that the infant should be carried to St. Taurinus and given back to him; and, bringing forth in deed what she had conceived in mind — better so — when he was now thought dead, she offered him to the blessed Man. The boy, being offered, opened his eyes; then he yawned; and, indulging much in sleep, he began to wail and to be whole, and greedily to drain his mother's breast. To so great a miracle the father and mother and many of the neighbors run, praising the mighty works of God and magnifying the works of St. Taurinus.
[26] In the church of blessed Nicetius, in which the most holy body, honorably set down, was venerated by the people, a crowd of women, and five paralytics healed at once. which had grown to the number of five, was brought on pallets. These, publicly begging alms from each house, led a life more unhappy than death: for a withering of all their limbs so dominated them that they could scarcely raise the head, scarcely move the fingers of their hands. And when they had long awaited, not in vain, the mercy of the great Priest, at the same hour they rose together from their litters and began to walk upright. At the report of such great miracles the whole city is changed: those become cheerful whom before excessive sadness had swallowed up: matrons, forgetful of their sex and of their gravity, casting off their cloaks, hasten to the church: young girls, laying aside the tenderness of their age and virginal modesty, their hair-pins let down from their heads, run before the young men more swiftly: old men, uncovering the defects of their hair, strengthened by their own and not another's support, cast off the sluggishness of their feet: men and youths, jostling one another, complain that the way is vainly blocked by each other: monks and clerics, clothed in unlike garb, are carried away by like desire: by all Taurinus is proclaimed, by each one Taurinus is praised.
[27] At Mont-Luel countless are healed. From the aforesaid city a certain fortress, Mont-Luel d, is distant not many miles: this, pleasant enough by its situation, has on this side vineyards, on that meadows smiling with manifold color; the nearness of the river Rhone does not permit it to suffer a scarcity of fish: this, full of military men and adorned by the chastity of its ladies, is wont to afford a sweet dwelling to those who come: to which, when the renowned Taurinus had come, it is not easy to relate with what zeal that people prepared itself to meet him; and as it came out arrayed outwardly in its garments, so it came out inwardly devout in mind. There the power of the Blessed one flowered with such great miracles that countless were freed from pain of the head, of the teeth, and of the side: some, disfigured and troubled by various defects of the body, received a comely form.
[28] At the shrine of St. Christopher a palsy is healed, blasphemy is punished. In the territory of Lyons there is a certain town, by name Saint-Christophe, placed in the jurisdiction of abbot Rainbert: in its church, when certain faithful people who had come were pouring forth devout prayers before the blessed Confessor, a certain part of the countrymen of the town, grown up in unbelief and ungrateful for the goodness of God granted them, set down a certain paralytic in the church, saying with a voice of insult and blasphemy: Come now, holy Taurinus, who are proved to have cured many others, now your power must be made manifest in this man. But the Saint of God, looking kindly not upon the wickedness of the countrymen but upon the need of the sufferer, did not fail his petition and restored him to health. But the most wretched priest of that wretched people, moved with indignation and gnashing in madness, began to detest the evident miracle and to affirm what was false and to deny what was known to be true, tearing it with rabid mouth *, saying that the man had been freed from his infirmity by his own will and not by the patronage of blessed Taurinus. At this word an intolerable infirmity seized him, and tormented him so long until it pitiably wrung his soul from his body.
[29] At Maximiacus a certain woman is freed from a long and strange malady. In the place whose name is Maximiacus there dwelt a certain sick woman, the cause or origin of whose infirmity the physicians could not discover: for now the lowing of bulls, now the howling of wolves, sometimes the barking of dogs, and other varieties of inarticulate voices terribly
she uttered. She had been led about to many pledges of the Saints; but none had helped her. Many kinds of medicines had been applied to her; but she could obtain no remedy. It was understood by religious and wise men that the wretched woman was divinely reserved to be cured by the most merciful Pontiff; which so came to pass. At length through the supports of the blessed Man she lost the confusion of terrible voices, and received one distinct and articulate voice, which she could bridle with fitting silence, and obtained complete soundness.
[30] When the Saint of God drew near to the town whose name is Chalamont, At Chalamont a blind mother is healed with her little son; all the people of both sexes, going out from their borders and proceeding to meet him, received him with great jubilation, and with greater honor placed him in their church. There was there a certain woman widowed of a husband's help, and temporally condemned to blindness of the eyes, having nothing on earth of consolation or of hope except her little child alone, her only-begotten. He, so far as his imperfect age and frail nature allowed, afforded his mother a guidance as faithful as it was devout: with him as guide, the most poor mother obtained her daily food by begging, and so sustained her own life and her son's. It happened that the boy fell into a grievous infirmity, which would not permit him thenceforth to be his mother's guide. That unhappy woman, placed in despair of life, was wholly ignorant what she should do or how she should live. But she placed the boy upon her shoulders, and made the boy's voice, which alone remained to her, her guide. It was a sight to see the pious woman carrying the little one, and the little one directing his mother's steps with what voice he could. This manner of living she practiced for many days, not without the most frequent tears of many, poured out from pity. But when she learned that blessed Taurinus had come, she ran, as she could, to his help, of which she stood most in need; and the kindly Father met her in helping her: for while she was entering the doors of the church, she received the light of her eyes, and the boy the vigor of all his limbs; and so the woman, seeing, and the boy, restored to health, lived afterward for their own rest, for the gladness of the people of the town, and for the honor of St. Taurinus.
[31] A certain matron of mature age, grave in gait, having a son who was a cleric, an alms is wonderfully restored; unclean insects are killed; a blind woman sees. had remained in widowhood after her husband's death: she, kindled to the marrow with love of the most holy Taurinus, while she hastens to go to him in haste, forgot to bring with her what she might offer him. Her son the cleric, meeting her, when he had gathered from her answer that she carried nothing with her but good will, gave her two of the three pence which he had in his private purse, to be given as an offering to the most holy Man. The cleric, returning home, found the number of his pence made whole again, not without the wonder of himself and of many who heard it.
That the most glorious Confessor was chosen by the Lord as a virgin and follows the Lamb wherever he goes may be proved from this, that he always did away with all uncleanness and filth. Hence it is that as often as small and troublesome unclean animals, namely flies, settled upon his silver image, so often they fell dead to the ground. But lest anyone judge these two things just set forth as of no account and worthy of silence, let him hear that in a picture diligently wrought and often gone over, after the precious and varied colors, black is set. So in the works of the most famous Confessor, after illustrious and astonishing miracles, certain things not great are pleasing, and ought not to be despised *.
In the same town a certain woman had incurred the penalty of blindness on account of the concubinage in which she long served evilly and unlawfully a certain cleric, her lover. An evil conscience gnawing at her, than which no torment is heavier, she turned to blessed Taurinus; and while she humbly acknowledges her fault before him, the most kindly Father pardons her the penalty: for, the clearness of her eyes being received, she obtained with joy the hope of the health long desired.
[32] in the valley of Curneias a sick man is healed. When the most reverend Confessor had come thence to the valley which is called of Curneias, a copious crowd, which had flocked together at his fame, had filled the borders on every side. Among it was a certain cleric of the village of Gisiacum, whom so great an infirmity oppressed that he suffered helplessness of all his limbs. And since by no art, by no possibility, was he able to walk, he was carried by turns by the people in a litter woven of twigs. He, on account of the sacred order with which he was marked, and on account of the great faith which he had, as soon as he caught sight of the shrine of the most holy body, rose up whole, and as briskly as steadfastly went all the way to it, to the wonder of all the bystanders.
[33] While on the return the body draws near to Gigny, So many regions therefore having been traversed, and immense spaces of places measured, and a few out of the many miracles wrought having been put into writing, the most holy Confessor began to return to his delightful dwelling, the monastery of Gigny. To meet him the whole country, which had long borne his absence with grievous distress, came out to within two miles of that same monastery, with the convent of Brethren clothed in white garments. There was among them a certain poor woman from the borough of Cuiseaux, to whom a continual weakness had left nothing of a woman except her nature: for she lay like an ill-shaped image: her feet lacking the power of walking; her hands idle, not for rest but from infirmity; her other limbs were in her not for the joyfulness of nature but for the punishment of death: her life, such as it was, was worse than death. But when that wretched woman was set down and laid out beside the fragrant body of the blessed Man, his most pure bones were shaken and trembled; so that great fear was struck into the bystanders (for this it was wont to do when power wished to go out from him and to heal the sick).
[34] it brings health to a paralyzed woman: By this sign the most humble flock of monks and the devout people, perceiving that his bowels of mercy were moved, gave themselves to prayer with contrition of heart. But before they rose from prayer, the woman rose from her pallet, and, changed from what she had been, was altered in soul as in body: her body received the health long desired, and her soul laid aside the sadness with which it was weighed down. All who were present wonder, and proclaim that none of the Saints is equal or like to blessed Taurinus in the power of miracles. The most holy Prelate is carried back to his own church with great jubilation, and is placed in his own seat with great honor; where from that time he does not cease to flash forth with great and illustrious miracles, to the praise and glory of the name of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns through all the ages of ages. Amen.
ANNOTATIONS.
* namely Isirus
* perhaps: babbling,
* perhaps: despised