Filibert

ON ST. FILIBERT, ABBOT,

IN THE ISLAND OF HÉRIO IN GAUL,

In the year 684.

PRELIMINARY COMMENTARY.

Filibert the abbot, on the island of Hério in Gaul (St.)

BHL Numbers: 6807, 6910

BY G. C.

§ I. The Saint's name, notice of the place in which he died, and his ancient cultus as abbot.

Mabillon, in the second century of the Benedictine Order, in the preliminary observations on the Life of St. Filibert, page 816, thus discourses concerning the spelling and etymology of this name: Mabillon treats of the Saint's proper name, The name of St. Filibert is written in two ways, some preferring Filibertus, others Philibertus. But certainly all the oldest books express Filibertus with a single digamma; the more recent sometimes Philibertus, because this word was thought by some to be of Greek origin, whereas it is rather of old Gallic or Germanic. Certainly BERTUS in the language of the Germans signifies CLEAR, SHINING, and SPLENDID; but what Fili means (which name Filibertus drew from his father Filibaud) we have not yet been able to attain. The opinion of Claude Robert does not please, who at the end of the Gallia Christiana interprets Philibertus as LOVING THE BEARD (for BERT also sounds BEARD to the Germans): for if a hybrid composition of this kind were to be admitted here, we should certainly prefer that by which Filibertus would be said, in the Latin and Germanic idiom, SON ILLUSTRIOUS.

[2] The most learned Mabillon deservedly rejects the etymology of Claude Robert, whose etymology is explained, who wrongly derives this name from a Greek and Germanic origin: for, to say nothing of the arbitrary and far-fetched root of the Greek tongue, the Germans call a beard not bert but bart. Mabillon rightly indeed asserts that by the word bertus in the Germanic tongue clear, or properly worthy, is signified; but since he confesses that he has not yet been able to attain what the word Fili signifies, we shall try to explain probably its Germanic origin. The adverb viel among the Germans means much; but since the Germans confound the consonant letter V in pronunciation with the letter F, that word viel by them

is pronounced as though fiel were written. Moreover the name bert is derived from the Germanic adjective werth, which in Latin is called dignus (worthy): for the Germanic letter w, which is unknown to various other nations, is changed by writers into the Latin B, as Meibom and Schottel show from the name Sigebertus, in German Siegewert, that is, worthy of victory, and from very many others. From all these things I conclude not improbably that the whole name Filibertus is derived from a Germanic origin, and that by it much worthy is designated, as may be seen more fully in Schottel, book 5 On the German Language, treatise two. Now we shall also report from another French writer the situation of the island from which our Saint passed to heaven.

[3] Adrien de Valois thus describes the island of Hério, especially celebrated for the sojourn and death of St. Filibert, in the Notitia Galliarum, page 245 and following: and the island of Hério, Filibert, illustrious and noble by birth, aided by the liberality of Ansoald, bishop of Poitiers, established on the island of Hério in the Poitevin sea a most noble monastery of men, and, monks having been called from Jumièges, filled it with them; which was enriched by Ansoald with great wealth and estates: which was of the black-clad or dark monks, following first the statutes of Columbanus, then those of Benedict, and for that reason was called the Black Monastery, and gave its name to the greater village of the island in which it was. Afterwards, most of the monks being translated elsewhere with their wealth and relics for fear of the Northmen, it was changed into a cell, which even today they commonly call the Black Priory, from the color of the monks' garments, le Prieuré Noir. By this manner of speaking Valois hints that the monks of Hério, who at first followed the statutes of St. Columbanus, as he supposes, were clothed in a black habit. But our Longueval in the History of the Gallican Church, at the year of Christ 678, volume 4, page 126, notes that the disciples of St. Columbanus at the beginning wore white garments, although he grants that they afterwards assumed the black color.

[4] in which the holy Abbot built a monastery: Doubtless Longueval in this annotation followed Mabillon, who in the Benedictine Annals at the year of Christ 590, number 3, writes the following concerning SS. Patrick and Columba, or Columbanus the elder: Patrick used a white cowl over his other garments, as Probus testifies in his book on his deeds; and Cummian the White in the Life of holy Columba, abbot of Iona, hands down that the tunic of the same Columba was white. From which that becomes likely which Ordericus Vitalis writes concerning the disciples of holy Columbanus (this one is called the younger), abbot of Luxeuil, whom he records to have received from the disciples of blessed Maurus the blackness of garments — the white color, that is, being cast off — together with the rule of holy Benedict. Whatever be the case concerning the changed color of the garments, of which change we do not know the certain time, the aforesaid Ordericus Vitalis, who died about the middle of the twelfth century, in book 8 of his Ecclesiastical History, not far from the end, reckons our St. Filibert among the disciples of St. Columbanus, where, concerning this outstanding master of the spiritual life, among other things he thus writes: This Father of admirable sanctity labored among the chief; he shone forth with signs and prodigies among the earth-born; and, taught by the Holy Spirit, he published a monastic rule and first delivered it to the Gauls. Most flourishing monks came forth from his school, and in the world, like stars in the firmament, shone with virtues: for Eustasius of Luxeuil, Agitus [] of Rebais, Faro of Meaux, Audomarus of Boulogne, Philipertus of Jumièges (that is, Filibert, as in the preface to the second century of the Benedictine Order, part 1, from the same passage of Ordericus, page VII, number 12, that name is expressed by the most learned Mabillon), and many other bishops and abbots of most excellent religion went forth, whose sanctity was shown from heaven by evident miracles.*

[5] Moreover Valois pursues the begun description of the said island in these words: is described by Adrien de Valois, The island therefore Herius or Herus, commonly Heis, the old appellation being laid aside, began from that black monastery to be called the island of the Black Monastery, l'Isle de Nermoustier or Nermonstier, in the diocese of Poitiers. There is also the White Abbey, l'Abbaye Blanche, which monks subject to the rule of Bernard and clad in white inhabit. Pierre-François Chifflet errs, who in his Tinurtium does not think that the White Abbey differs from the black monastery of holy Filibert, but judges it to be one and the same monastery; and that the said abbey was called white by sailors, because among the tall poplars, whose leaf is in part white, it appears white to those sailing by. Papire Masson asserts that Hério extends four leagues in circuit, fills one in breadth, and has a little town of eight hundred houses. Let the credit rest with the author.

[6] I scarcely understand what the pseudo-Julian means, when in his Adversaria, number 267, he thus writes: and is perhaps changed by the pseudo-Julian into another, fictitious one. Holy Philibert was a solitary in Spain on the island of Seio near Carthagena, which is truer; others place another near the Strait of Hercules, and there the holy hermit, a similarity of names having been taken up: for he came thither from Ibiza through the Mediterranean. Nicolás Antonio suspects that the pseudo-Julian invented these things to deceive incautious readers. Whence this most learned Spaniard, in his posthumous manuscripts, which the very reverend and most worthy Lord Adrian Coninck, his nearest kinsman, most courteously communicated to us at Madrid in the year 1721, sets forth his mind on this matter in these words: We believe that Julian wished to play upon the name of the island of Hério, when in Adversarium 267 he adjudges Philibert the solitary to Seiona (so the edition has it), an island of Spain: for we believe him to be no other than Philibert, first abbot of Jumièges, then founder of another monastery on the island of Hério in the Poitevin sea, whose life is had in Surius, Sigebert, Vincent of Beauvais, Trithemius, the bishop of Jesolo, and lately among the Acts of the Saints of the Benedictine Order published by Jean Mabillon; whose mention is had in Bede, Usuard, Ado, and in the Roman Martyrology on the XX day of August. I judge that there was written by Julian not Seiona, which is nowhere an island in our sea, but Herona: for although we have not heard of this one either, it is of a nearer name, so that it could be drawn into ambiguity with Herius or Herus of the Aquitanian sea, which Adrien de Valois in the Notitia Galliarum says is now commonly called Heis. Filibert therefore, on our authority, it is just and lawful should be restored to his own French. A just restitution indeed, if the pseudo-Julian intended fraudulently to snatch today's St. Filibert from the French.

[7] Now we shall briefly show the immemorial and lawful cultus of our Saint, The ancient cultus of this Saint, which appears to have been in use and public from the eighth century: for Alcuin, who flourished in that century, in Epigram 235 thus writes concerning him:

This altar the outstanding Father Filibert shall have, Who built very many holy places for God.

There is no doubt that Alcuin here treats of an altar to be erected in honor of St. Filibert, since to the preceding couplet there is at once added the following:

To him also is joined the most illustrious martyr Agatha; The virgin had come by her blood into the bridal chamber of heaven.

To this testimony of ancient veneration the ancient Martyrologists eagerly add themselves, of whom it will suffice to have reported one or two, since from other sources the lawful cultus of this Saint is sufficiently established.

[8] which is confirmed from the Martyrology of Usuard, Usuard on this day announces him thus: On the island of Hério, of holy Philibert the abbot, who, after temporal warfare, being delivered up to the recruit-service of Christ, was a devout founder of monasteries. I do not sufficiently clearly understand what temporal warfare here means, since St. Filibert embraced the monastic institute in the twentieth year of his age, as will be plain from what is to be said below. Nevertheless I suspect that Usuard by temporal warfare understood the courtly life which he led for some time in the palace of Dagobert, king of the Franks. The present-day Roman Martyrology makes no mention of temporal warfare, and on this same day briefly records his festivity in these words: On the island of Hério, of holy Philibert the abbot. Although these and other Martyrologies generally celebrate the memory of St. Filibert on the thirteenth of the Kalends of September, nevertheless Wandelbert announces his feast on the thirteenth of the Kalends of August in this little verse:

And holy Filibert adorns the thirteenth after the tenth.

Perhaps the Saint was by the drowsiness of a copyist transposed from the XX day of August to the XX day of July.

[9] endures even now. Whatever be the case concerning this announcement of Wandelbert, we with most of the Martyrologists have placed St. Filibert on the XX day of August, on which he passed to the heavenly ones, and on which his festivity is even now celebrated yearly at Tournus. I know indeed that formerly in the abbey of Tournus the annual commemoration of St. Filibert used to be made on the VII day of June, on which his body was translated from the island of Hério. A certain manuscript of the Charterhouse of Brussels ascribes to another translation of the relics the XIV day of February, as we said in the Prætermissi at that day. But I do not know on what occasion the fifteenth day of October was assigned to some festivity, as I read in part 1, chapter 4, of the History of Tournus, which was printed at Dijon in the year 1733. It is peculiar that a certain parish in the diocese of Mâcon celebrates the feast of St. Filibert, its patron, on the XXII day of May, as is reported in French in the same History of Tournus. From all these things I conclude that St. Filibert obtained a public cultus from immemorial time. Now the true writer of the ancient Life must be investigated, concerning whom more recent historians dispute among themselves.

. Otherwise Agilus*.

§ II. The writer of the Acts and their various transcripts.

Some think that this Life was written by Ermentarius, Our Pierre-François Chifflet, in the Proofs of the History of Tournus, page 70, has these things concerning the biographer of St. Filibert: Ermentarius, first a monk at Jumièges, while still a young beginner (as he himself says) under abbot Coschinus, at his command wrote the Life of holy Philibert the abbot not far from the year 815, at the beginning of the reign of Louis the Pious. It is contained in the first book of this Work, from those words: Inclytus ille arbiter. When afterwards he had betaken himself to the island of Herus, he was in that company of Religious by whom the body of holy Philibert was withdrawn thence and carried about through various stations and halting-places. At those times he added another book, which is the first concerning the translations and miracles of holy Philibert; which, joined to the Life already long since composed by him, he dedicated to Hilduin the abbot, governor of the youth of king Charles and royal arch-chaplain, in the year of Christ (as it seems) 843. At length, being given as abbot to the wandering family of the monks of holy Philibert, he presided over them for five years; and then he composed a third book in the year of Christ eight hundred and sixty-three, which was the twenty-seventh from the first departure of the pious bearers from the island of Herus; in which book he at the same time embraced the history of the following time, and gathered into it the things omitted of the earlier age.

[11] It is certain enough that Ermentarius composed two books on the translations of the relics of St. Filibert, who collected the translations and miracles of this Saint, and dedicated the first of them to Hilduin, abbot of St. Denis, being about to dedicate the second also to him, had not death carried Hilduin off, as is gathered from the prologue which he thus directs to the same abbot of St. Denis: To Hilduin, greatest of abbots, be life and salvation,

May his life be happy, his glory perpetual, Amen. Mayest thou be strong, supported by the merits of kindly Filibert, Whose Life and virtues, to be held fast, receive. Be mindful, I pray, of him; be pitiful also toward us, And, that he may be mindful of thee, be thou mindful of him. Let him, pouring forth prayers to the Lord for thee, entreat That thou mayest live happy and continually flourish. Do thou also reverently ask the pious king Charles That he may at length in pity give us a place. Live long and happy, rejoicing through many seasons: For thy ERMEN-TARIUS desires these things.

[12] That writer of the translations of St. Filibert, constrained by the meter, here plainly enough indicates his own name by tmesis, as is plain from Ermentarius's own preface; and then pursues his preface in prose thus: The Life of blessed Filibert and the miracles declared at his translation, which I, at that time a young beginner, composed in a less polished style, I have taken care to send to your excellency: that, reflecting on such things, you may consider his transference once more. Because, as you know very well, on account of the harassment of the Northmen his office is performed by no one; especially since we are able neither to remain there, nor anywhere to obtain a place to which he might be translated. But if this business shall be accomplished by your help (for you can most easily bring it about, if the power be attended by opportunity; for you hold the second place after the king in all things), you will provide for yourself in the highest degree, not only for the present, but also for the future. Finally, the name of Charles our most glorious king is for this reason passed over in silence among the Brethren in the little preface to the miracles, because when these things were done, he was being nourished, educated, and instructed as a boy in the royal hall. Therefore, if by your most kindly suggestion, admonished by his most liberal bounty, they shall obtain their effect, the following little book, which will contain the miracles of the said Confessor which remain, or which (as is believed) shall yet be disclosed, shall be assigned to your name. I have judged it pleasing indeed to go and seek your most sagacious wit, so that, if your most discerning gaze shall have perceived anything in these otherwise than is fitting, it may be polished not with a biting but with a gentle pumice.

That thou mayest continually be strong, I frequently beseech the Lord. Suppliantly I entreat that thou mayest continually be strong.

From these things Chifflet and Le Cointe conclude that the Life of St. Filibert was composed by Ermentarius.

[13] but with more probable arguments we contend But others more probably judge that a more ancient Life of St. Filibert was added or prefixed by Ermentarius to the first book of the translation and miracles which he himself had composed. Perhaps Ermentarius joined this old lucubration of another author to his own more recent one, and dedicated both to Hilduin to this end, that this powerful abbot of St. Denis might be moved not only by the reading of the miracles of St. Filibert but also by that of his Life, and might obtain from Charles the Bald for the wandering monks of Hério a stable and safe place in which they might lay the sacred body of their Founder, as is not obscurely gathered from Ermentarius's preface already reported. Certainly in the prologue to the Life of St. Austreberta, which we illustrated in our Work at the X day of February, the biographer contemporary with this holy woman, in our volume 2 of that month, page 419, thus makes mention of the more ancient Acts of St. Filibert: I fear lest that befall me which I have heard befell a certain man who, being asked by some to set forth with his pen more diligently the Life and manner of life of the most reverend man Filibert, once abbot of the monastery of Jumièges, straightway attempted to write it. And when it had come into the hands of a certain man to be read, he despised and derided it, and far otherwise and much better changed the text and the order into something dissimilar.

[14] that the writer of this Life is more ancient, Since St. Austreberta died in the year of Christ 704, and this writer lived contemporary with her, we gather without difficulty that that first Life of St. Filibert was composed long before the apprenticeship of Ermentarius, who flourished chiefly about the middle of the ninth century. Whence Mabillon in his preliminary observations on the Acts of St. Filibert, number 1, from the words of the ancient anonymous writer just reported, thus reasons: Hence we learn that the Life of holy Filibert was first indeed set down with rude skill by some unskilled man, then polished by another. The old membranes exhibit only the one published by us here, which indeed seems to be no other than that secondary one, composed at the command of Coschinus, abbot of Jumièges. And that Coschinus was a disciple of St. Filibert, and three years after his death succeeded Aicadrus as abbot of Jumièges, as the aforesaid Mabillon in the Benedictine Annals at the year of Christ 687, number 60, or volume 1 of that distinguished Work, page 583, hands down in these few words: Coschinus was substituted for abbot Aicadrus, to whom an anonymous monk of Jumièges inscribed his book on the Life of holy Filibert the abbot. Coschinus was succeeded by Dructegangus, of whom we shall speak in his place. Then at the year of Christ 730, number 85, or volume 2, page 82, he makes mention of Dructegangus, then abbot of Jumièges. Since therefore Coschinus, abbot of Jumièges, flourished easily a hundred years before Ermentarius, the latter could not, at the command of the former, as is said in the prologue of the anonymous author, have composed the Life of St. Filibert.

[15] against the opinion of Le Cointe, Le Cointe saw this difficulty, and therefore in the Annals of the Franks at the year of Christ 684, number 15, substituted Clotinus for Coschinus, and laboriously contended that these are two different abbots, and differ much from one another in age. Wherefore, relying on the catalogue of Claude Robert in the Gallia Christiana, he thus writes there concerning Clotinus: Among the disciples whom Filibert the abbot instructed at Jumièges Clotinus is to be numbered, who in these times, after Ocioaldus, was made abbot of Centula, and in the catalogue of the abbots of Centula which Claude Robert first published in the Gallia Christiana, sent to Jacques Sirmond, after holy Richarius the founder of that monastery, and Ocialdus the successor of holy Richarius, he is thus next commended: Clotinus, disciple of St. Philibert. The author of the Chronicle of Centula turned Clotinus into Coschinus, and is found to have invented many things concerning Coschinus, who flourished in the ninth century. But the author of the Chronicle of Centula, who lived in the eleventh century and expressly asserts that the same Coschinus presided over the monastery of Centula and of Jumièges, and that at his command the Life of St. Filibert was composed, outweighs an unknown and faulty catalogue.

[16] Besides, the most learned Le Cointe did not observe that by Claude Robert himself in the Gallia Christiana Coschinus is placed in the third place among the abbots of Jumièges, who vainly sought some evasion, and accordingly in the same place, number 16, he discourses thus, not consistently enough, concerning the age of that Coschinus: Moreover Coschinus the abbot ruled the monastery of Jumièges under Louis the Pious Augustus, and was neither instructed by holy Philibert nor lived near the age of Ocioaldus, abbot of Centula; because, besides a whole century, not a few years elapsed from the death both of Ocioaldus and of holy Philibert before Louis the Pious took the reins of empire. And thence observe in passing that Coschinus is to be removed far from the third place which he holds in many catalogues of the abbots of Jumièges. But nothing prevents us from reckoning among the disciples of holy Philibert, then abbot of Jumièges, Clotinus, whom the aforesaid index of the same abbots, once transmitted to Jacques Sirmond, and published first by Robert in Centula, then by Ignatius Joseph a Jesu Maria in the Ecclesiastical History of Abbeville, and most recently by the Sainte-Marthes in Saint Richarius, teaches is to be put back in the place of Coschinus among the abbots of Centula. These and more things may be read there in Le Cointe.

[17] I suspect that the most recent editors of the Gallia Christiana, who are even now occupied in correcting and enlarging that Work, will follow the opinion of Mabillon, and following Mabillon in this matter, who in the Benedictine Annals at the year of Christ 684, number 39, refutes Le Cointe's reasoning in these words: About the same time holy Filibert the abbot passed to heaven in the monastery of Hério on the XIII Kalends of September, on which day he is praised in the ancient Martyrologies. What happened at his death the writer of his Life, an anonymous and nearly contemporary monk of Jumièges, does not disclose, who wrote a little book on this matter at the command of abbot Coschinus, abbot of Jumièges after Aicadrus, and also of Centula after Ocioaldus the successor of holy Richarius. Ermentarius, a monk of Jumièges, then abbot of the wandering congregation of Hério in the ninth [] century, dedicated this very lucubration to abbot Hilduin, together with two books of miracles composed by himself; not that he wished to be held its author, but that by the reading of that more ancient life, as also of the miracles, Hilduin might be moved to obtain from Charles the Bald a place of refuge for the monks of Hério, who then wandered vagrant through the Gauls with the body of holy Philibert on account of the storm of the Northmen. Neither, therefore, is Pierre-François Chifflet to be heard, who sends Coschinus back to the ninth century; nor Charles Le Cointe, who substitutes Clotinus, abbot of Centula, for Coschinus, in order to defer Coschinus to the same time. Hariulf, the chronographer of Centula, ought to outweigh both, who has abbot Coschinus, not Clotinus, as the successor of Ocioaldus, and hands down from the account of his elders that the same was a disciple of holy Filibert.* Chifflet and Le Cointe were likely led into error because they thought that the Life of St. Filibert which Ermentarius prefixed to his lucubrations was also composed by him. Wherefore we embrace the opinion of Mabillon, which we judge much more probable, and now we shall review the various manuscript transcripts of the Acts.

[18] we review the different exemplars of the Acts. First, we have a transcript from an old manuscript codex of St. Bertin, which is a celebrated monastery of the Benedictine Order in Belgium. The prologue of this exemplar differs plainly from all the others, although the author in it too asserts that he committed this Life of St. Filibert to letters at the command of Coschinus, abbot of Jumièges. The remaining narrative of the Acts agrees with the other exemplars. In the year 1641 Father Johann Gamans, often deservedly praised in our Work, sent to our predecessors another transcript of the same Acts, copied from the parchment Passional of the monastery of Böddeken, which is situated in the diocese of Paderborn. This copy lacks a prologue, although the Acts themselves scarcely differ from the others. The third transcript is taken from the Trevirian monastery of St. Maximin, in which the prologue is somewhat different from the others, although in it too the writer expressly says that he put together the Life of this Saint at the command of the lord and venerable Coschinus, father of the holy band of the people of Jumièges. Finally, two other exemplars of the same Life we formerly received from our Pierre-François Chifflet, who transcribed them from various manuscript codices which he reviews in his History of Tournus. From these and other manuscripts Mabillon in the second Benedictine Century, page 818 and following, published the Life of St. Filibert, which after this preliminary Commentary we shall reprint from him. If nevertheless any difference of greater moment occur between this edition and our transcripts, we shall observe it in the margin or in the Annotations. For the rest, in the following paragraph we shall discuss our Saint's true country, and shall try to assign a more probable epoch of his birth and death.

. It is faultily printed anno for nono*.

§ III. The time of his birth, the Saint's country, and some of his deeds are discussed.

The Saint was born about the year of Christ 616 Since St. Filibert embraced the monastic life in the monastery of Rebais in the year of Christ 636, as Le Cointe and other chronologists generally hand down, and since he was then strong in four lustres of years, that is, was twenty years of age, as will be established from the Acts to be published below, we conjecture with the aforesaid French writer of the most recent History of Tournus, part 1, chapter 4, or page 16, that this Saint was born about the year of Christ 616. But his birth, and consequently the beginning of his monastic life, will have to be deferred by some years if we believe Arthur du Monstier, who in his Neustria Pia, page 260, thus writes: St. Philibert was passing his life among the courtiers in the year 642. And St. Philibert remained in the court of the aforesaid king Dagobert until the twentieth year of his age, in which he betook himself to the monastery of Rebais in Brie, in the diocese of Meaux, lately founded by the aforesaid St. Audoenus; where he laid aside his hair and professed as a monk under the blessed abbot Aglius or Agilus. Hence it would follow that St. Filibert was born after the year of Christ 620. But Arthur seems here to have trodden in the footsteps of Pierre de Saint-Julien, who was by no means accurate in composing the History of Tournus, as the most recent editor of that same History testifies in his preface.

[20] Certainly Arthur follows the same erring Pierre at Eauze in Aquitaine, when on the page just cited of the Neustria Pia he hands down the following concerning the birthplace of this same Saint of ours: St. Philibert therefore was by origin a Neustrian, of the country of Lisieux; sprung of noble race, he had as father Philibaud, afterwards sought as bishop of Julia Bona, on the river Seine. In these few lines a twofold error of Arthur occurs. In the first place we do not understand on what foundation Pierre de Saint-Julien or Arthur made St. Filibert a Neustrian or Norman by origin, and of the country of Lisieux: for in the ancient monuments this Saint is expressly said to have been born in the territory of Eauze. But this place is far distant from Normandy and Lisieux, as is plain from its situation, which Baudrand in his Geography, volume 1, page 359, describes in this manner: Elusa, a city of Aquitanian Gaul, in Sulpicius; Eluza in Ammianus; Helusa in Sidonius; the capital of the Elulates, and formerly archiepiscopal, now Eauze, a slight and obscure town of Gaul in the district of Armagnac in Gascony, which is also called Eause by some; it is situated on the river Gélise, and is celebrated only for its antiquity, its archbishopric having been translated to Auch. It is the head of the small district of Eauze named from it, l'Eusan, on the testimony of Pierre de Marca; distant nine leagues from Bazas to the south, twelve toward Tarbes, five from Condom to the west, and eight from Auch to the summer sunset. The most illustrious Pierre de Marca in his History of Béarn, book 1, chapter 6, the most learned Adrien de Valois in the Notitia Galliarum, page 187, and our Chifflet in the History of Tournus, chapter 7, may be consulted, who discourse more fully of this place, and assign it as birthplace to St. Filibert.

[21] From what has been said the error is also plain of that poet who in Arthur's Neustria Pia, page 363, describes the monastery of Jumièges in verse, and his father was bishop of Vicus Julii in Gascony, and in the same place thus wrongly sings of St. Filibert's country:

When Phœbus had rolled six centuries with eight lustres From the Virgin's childbearing, then the holy man Philibert (Whom Celtic Burgundy bore in an illustrious birth) Sought these borders, with as great a throng attending As Jacob to Goshen, about to cultivate the desert itself.

Arthur rightly indeed rejects the opinion of that poet who ascribes Burgundy as country to St. Filibert. But he himself has fallen into another error, when he makes the father of the same Saint bishop of Julia Bona on the river Seine: for our Acts clearly call the city over which the father of St. Filibert presided as bishop Vicus Julii, which is also called from the neighboring river Aturum or Atura, as, after Adrien de Valois, the most recent editors of the Gallia Christiana, volume 1, column [ ], teach in these words: Adura, commonly Aire, formerly and indeed better Atura from the river Adour, which washes the district of Aire, so called, is an episcopal city in Gascony or the province of Novempopulania, under the parliament of Bordeaux and the archbishop of Auch. In the Notitia of the provinces of Gaul, composed in the age of Honorius Augustus, as most think, the city of the Aturenses is the eighth of the province of Novempopulania. But this city was then called not Atura, but Vicus Julii. Indeed the earlier bishops, whose names and memory the subscriptions of the councils have transmitted to posterity, were called not Adurenses or Aturenses, but Vico-Julienses, as we shall show below. And the name of the city Vicus Julii was still celebrated in the seventh century, as the Acts of St. Philibert, first abbot of Jumièges, prove.

[22] as is proved against Arthur du Monstier, Then the aforesaid editors in the same place, column [ ], number the father of St. Filibert among the bishops of Vicus Julii, and indicate the occasion and time of his election in this manner: Philibaud, father of blessed Philibert, first abbot of Jumièges, when he had with the utmost moderation presided over the people of Vicus Julii by royal authority and had given them laws, was sought by them with the fullest consent for the priesthood, and, the king consenting, was set upon the chair. Of which ordination the writer of the Life of holy Philibert, which you have in the second Benedictine Century, thus speaks: "Holy Philibert, born in the territory of Eauze, not unlearned in worldly prudence, in every way vigorous after the manner of his nation, was brought up in the city of Vicus Julii: chiefly for this cause, that the citizens of that place had sought his father Philibaud as their pontiff by royal favor, when his office of lay administration ceased." For the rest, I do not know on what ground J. Colomb in his Blancalandan Nights will have this bishop, whom he calls Philibaud, to be bishop of Eauze, and praises for this opinion the Life of holy Philibert, which assigns the see of Vicus Julii to his father. Perhaps Philibaud was of Eauze by birth, but not by see. That we may come nearer to the time in which Philibaud was bishop, it is to be observed in the Life of St. Philibert that Philibaud offered and commended his son to king Dagobert I, who began to reign in the year 628; who in his court obtained the fellowship of Audoenus, a man of the first rank, who under a golden belt served God rather than the king. Hence you will rightly conjecture that the people of Vicus Julii had Philibaud as bishop about the years 620 and 630, and that he could have been the successor of Rusticus: for nothing prevents the life of Rusticus from being extended to the year 620.

[23] who wrongly assigned him another see in Normandy. Arthur therefore wrongly substituted for Vicus Julii, situated in Novempopulania, Julio Bona or Julia Bona, concerning which Baudrand in volume 1 of the Geography, page 539, has these things from various geographers: Julio Bona, a town of the Caleti in Celtic Gaul, in Ptolemy and from the Itinerary of Antoninus, is now, according to Peter Divæus, Honfleur, a city of the province of Normandy at the estuary of the Seine; but to others it is Lillebonne, a town of the same province near the estuary of the Seine, distant six leagues from Le Havre to the east, two toward Caudebec, and about eight from Rouen; although Cluverius interprets it as Deppa, Dieppe, a city and mart of the same province on the shore of the British sea. The aforesaid Valois in the Notitia Galliarum, page 256, disputes more fully concerning the name and situation of Julia Bona, and on the following page contends against our Sirmond that that city was never adorned with an episcopal see. Whatever be the case concerning those different opinions, from what has been already reported it is clear that Arthur gratuitously changed Eauze into Lisieux, and Vicus Julii into Julia Bona, in order to transfigure St. Filibert from an Aquitanian into a Neustrian or Norman.

[24] The Saint, after many years piously passed in monasteries, Moreover St. Filibert, having embraced the monastic life in the monastery of Rebais, and being vexed with various temptations of the devil, proceeded bravely in the way of the Lord, and on account of his exceptional virtues is elected abbot of the same monastery by the unanimous consent of the Brethren, after the death of St. Agilus, which Le Cointe in the Annals of the Franks refers to the year of Christ 660, and Mabillon and others to the year 650. Afterwards he founded Jumièges and other monasteries, and was renowned for many miracles, as will be narrated below in his Acts. Finally the holy man, after several years passed in the monastery of Jumièges, incurred the hatred of the cruel Ebroin, who punished certain holy bishops and other pious men with death or exile, as is generally known from the history of Gaul.

[25] Mabillon in the Benedictine Annals at the year of Christ 674, number 39, sets forth the cause of this hatred against our Saint, after other crimes of the tyrant Ebroin, in this manner: is punished with exile for rebuking Ebroin; Filibert, founder and abbot of the monastery of Jumièges, of exceptional sanctity, piously seeking the same lot of martyrdom, is said to have approached the pestilent Ebroin, and to have called the man an apostate, and altogether unworthy that any Christian should communicate with him; inasmuch as he, having by the greatest wickedness gone forth from Luxeuil, where with his hair shorn he had played the cleric or monk, raged continually against priests and noble Franks. By which freedom of speech the holy man did not doubt that Ebroin would be roused against him, and that he himself would attain the palm of martyrdom. But it fell out contrary to what he had hoped, and he was dismissed by Ebroin unharmed. This perhaps was granted by him to the close friendship of his friend Audoenus, bishop of Rouen, who greatly loved Filibert. But Audoenus himself, a little after, being urged, as is reported, by certain clerics of his church, thrust Filibert into prison; which injury the man of God received with joy, and illumined and purged the dark and fetid dungeon with the splendor and odor of his sanctity. But shortly, his innocence being recognized, having received letters of commendation from Audoenus himself, he approached Ansoald, bishop of Poitiers in Aquitaine, a noble and powerful man, for the sake of building a monastery, since the monastery could not hold all who flocked to him. Ansoald, having perceived Filibert's sanctity, who, having been secretly reproved by him, had learned that many things would befall him, committed himself wholly to his counsels; and when he had bent his episcopal power under the rule of religion, and could not keep with himself in the city Filibert, who sought the vastness of the desert, he built for his sake a monastery on Hério or Hérus, an island of the Poitevin sea, and enriched it with great wealth and estates; and Filibert filled it with monks called from Jumièges, and illustrated it by religion, learning, and work — called by later ages Heriense or Herense.

[26] After the death of Ebroin our Saint returned from the island of Hério into Neustria or Normandy, but after the slaying of this tyrant, being recalled into Neustria, and, an abbot having been given to the monks of Jumièges, not long after returned to the island of Hério, as Mabillon in the Benedictine Annals at the year of Christ 682, number 28, narrates in these words: Ebroin, after the Austrasians had been routed in battle, far more unbridled and fiercer, while he insolently and cruelly oppressed the Franks, hastened his own destruction. For when he threatened many things against one of them, whom they call Ermenfrid, and had resolved to despoil him of his goods, he, having gathered a band of his men, on the Lord's day before daylight rushed upon Ebroin, who was then, after the manner of the lay faithful, going out of his house to the matutinal assembly, and him, not expecting it,

he cuts down. This done, Ermenfrid escaped unharmed by flight into Austrasia, and came to duke Pippin with his wealth. Ebroin having been slain, Audoenus, mollified, recalled abbot Filibert by messengers to the monastery of Jumièges at the beginning of the ninth year from that in which he had left it, and returned to concord with him. All Neustria rejoices at the return of so great a Man, and a throng of monks, pouring forth to meet him with songs and the relics of the Saints, received him returning into the monastery with triumph.

[27] Presently those two priests, as it were so many luminaries of their country — not to say of the world — come together, and, pardon having been mutually asked and received, again of his own accord he withdraws to the island of Hério, after mutual embraces they were so joined by the bond of charity that thenceforth no rent of hearts remained in them. Then it was agreed between them that, because Filibert could not rule two monasteries at once, separated by great spaces of place, namely that of Jumièges and that of Hério, he should choose one of the two for himself to abide in, and should set over the other one of his own men as ruler. To the man of God, wavering, Ansoald bishop of Poitiers intervened, and prevailed with him that, Aicadrus being set over the people of Jumièges, he himself should return to the monastery of Hério. This the people of Jumièges bore very ill; but at length they promised obedience to Aicadrus according to the decree of their excellent Father, whose departure they inconsolably lamented. And so, after he had exhorted them always to persevere in the careful observance of monastic discipline, he blessed them, commended to God, and, being about to return to the island of Hérus, came first to the monastery of Quinçay, where he was received with the immense joy of all; then, the prelacy of Jumièges having been committed to Aicadrus, he appointed in his place Probus as ruler of the monastery of Quinçay. Ragertramnus the archdeacon, whom Audoenus had substituted for the absent Filibert after Chrodobert, yielded his place to Aicadrus without much reluctance, as being promoted by a better lot to the see of Avranches, then vacant. Filibert at length, having returned to the island of Hério, persevered there until his final departure. Now we shall briefly report to what year of Christ St. Filibert seems more likely to have lived on this island.

[28] where he seems to have died in the year of Christ 684. Charles Le Cointe in the Annals of the Franks at the year of Christ 690, number XI, thus sets forth his opinion concerning the time of his death: But to us it seems not a little probable that Philibert passed to heaven in this year of Christ six hundred and ninety, on the thirteenth of the Kalends of September, on which day his celebrated memory is kept in the ecclesiastical tables. He ended his life on the island of Hério, where he ruled the monastery founded by Ansoald bishop of Poitiers. He lived about seventy years. After our Pierre-François Chifflet, in his Dissertation on the years of Dagobert, chapter 19, had proposed a certain chronological system concerning the last deeds of St. Filibert, at the end of the same chapter he frankly confesses that nothing certain had thus far been ascertained by him concerning this Saint's age and the year of his happy passage to the heavenly ones. But Mabillon in his notes on the Acts of St. Filibert, in the second Benedictine Century, page 825, thus assigns the year of his death from a probable conjecture: Blessed Filibert, recalled from exile after the slaying of Ebroin, did not survive for a long time. That Ebroin was slain in the IX year of the reign of Theoderic, Sigebert hands down, that is, in the year of Christ 681 or the following. Accordingly the death of holy Filibert seems to be placed about the year 684. To this chronology of Mabillon the author of the most recent History of Tournus and certain others subscribe. All things being maturely weighed, we judge that same conjecture of Mabillon more probable than the rest, and therefore at the beginning of this preliminary Commentary we have noted in the margin the year 684.

§ IV. The Saint's posthumous glory from the various translations of his body and the miracles which occurred in them.

The Saint's body from the island of Hério The body of St. Filibert rested on the island of Hério until the irruption of the Normans, who before the middle of the ninth century began to harass various coasts of Gaul. But when the Normans threatened destruction to this island, the monks of Hério in the year of Christ 836 fled with the body of their holy Founder and Patron to the monastery of Déas, as Mabillon in the Benedictine Annals at the year of Christ 836, number 64, narrates in these few words: Meanwhile the Northmen daily threatened the monastery of Hério among the Poitevins, nor were the monks permitted to remain there in safety. The matter having been referred to Pippin, it seemed safer to take refuge in the cell of Déas, which a few years before Arnulf, abbot of Hério, had built in the district of Herbadilla near Nantes on the little river Boulogne. And so the monks of Hério, having gone forth from the island of Hérus with abbot Hilbod, carried out with them the body of holy Filibert, their abbot and patron, and, three stations having been made on the journey, namely in the villages of Ampennum, Varinnæ, and Palus, at last landed at Déas. Various miracles were wrought on the journey, which Ermentarius the monk wrote, an eyewitness of the events.

[30] Although in the year of Christ 847 the monastery of Déas was burned by the Normans, was translated to various places on account of the irruptions of the Normans, nevertheless the body of St. Filibert remained in it until the year 857, in which it was again translated elsewhere, as the aforesaid Mabillon in the fourth Benedictine Century, part 1, in the preliminary observations on the History of the Translation of St. Filibert, page 537, briefly sets forth thus: Afterwards, the monastery of Déas having been burned by the Northmen — which conflagration happened in the year 847 — nonetheless the sacred body remained in that place until the year 857, in which it was translated to Cunault, a little monastery of the district of Anjou. Thence it was carried to Messais among the Poitevins for the recovering of certain estates, where it rested until the year 875, in which it was carried to the abbey of Tournus. Mabillon in this place omitted another translation, when the monks of Hério together with the body of St. Filibert migrated from Messais to the monastery of St. Pourçain in Auvergne, before they fixed a stable seat in the abbey of Tournus, as we shall presently learn below from the Chronicle of Tournus. Nevertheless in the Benedictine Annals he makes mention of that translation in passing and implicitly, when he writes there at the year of Christ 857, number 33: The body of holy Filibert had remained up to that time for the solace of the neighbors in the monastery of Déas, although burnt by the Northmen. But the wandering men of Hério, not enduring that they should be bereaved of so great a Patron, first in this year carried it with them to Cunault; then to Messais, which is a villa of the district of Poitiers, granted to the men of Hério by king Charles. How long they remained there is uncertain. To the same wanderers, after some years, the same prince conferred the little abbey of St. Pourçain, and at last the abbey of St. Valerian at Tournus, where they thereafter settled.

[31] Ermentarius, a monk of Hério, at the command of Hilbod his abbot, wrote in one book the first translation of the sacred body, as Ermentarius narrates in two books, made in the year 836 from the island of Hério to the monastery of Déas. But afterwards, having been elected abbot of the wandering congregation of Hério, he narrates in a second book the other translations made from the monastery of Déas to Cunault and Messais. This second book he wrote twenty-seven years after the first translation of the year 836, as he himself testifies, and therefore in the year of Christ 863, as will become manifest to one computing the interval of time. Both these lucubrations of Ermentarius we shall reprint after the Acts of St. Filibert from Mabillon's edition, and shall compare with our manuscripts. But since Ermentarius succeeded abbot Axenius about the year of Christ 860, and presided over the monks of Hério only for five years, he could not have made mention of the two later translations of the same sacred body, which occurred after his death.

[32] to which, from Falco, a monk of Tournus, But this defect of the history we shall now supply from Falco, a monk of Tournus, who in the eleventh century composed a Chronicle of the same monastery under Peter, the first abbot of this name, and carried it down to the year 1087. That writer, in our Chifflet, in the Proofs of the History of Tournus, from page 15, has the following concerning these two last translations of St. Filibert: About the same time abbot Axenius closed his last day, and Ermentarius succeeded in his place. He having died after five years, Berno is made abbot. But the island of Hérus, although it had been burned with fire by the faithless after the departure of blessed Philibert, did not nevertheless altogether cease to be inhabited by some company of monks, however small; but, the aforenamed Fathers being replaced there by a fitting succession, they await a future — yet vain — event of restoration; wherefore they skillfully and assiduously watched over the advantages of their place. At length, while the aforesaid abbot was providing to the best of his powers things useful for the place and the flock committed to him, the son of a certain count Geilo, named by his father's name, committed himself to him to serve God under the regular rule, who enlarged the aforesaid place with very necessary and many honors. He therefore, after some years, being raised to the office of abbot, of which he was worthy, began to be troubled with a pious concern over the unrest of the exiled Brethren: for perceiving that, evils raging assiduously and everywhere, every approach to the restoration of the island of Hérus was utterly denied, he strives vigilantly to give his effort to their repose.

[33] we add the history of two translations, Wherefore he sought out the above-named king, namely Charles, to entreat him that he would deign to furnish a place of refuge to blessed Philibert, still sojourning on earth in body, and to those cleaving to him: to whose petition the king, gladly consenting, granted what he asked, namely the little abbey of St. Pourçain; which gift the same Father Geilo afterwards had confirmed by the authority of Pope John through Adalgarius, venerable bishop of Autun. Having therefore obtained the grant entire and fortified by royal authority, the often-mentioned abbot ordered the sacred pledges to be removed from the territory of Poitiers and to make for the place named above. They therefore place the sacred burdens upon wagons, going before those whose office it was to look out beforehand a fitting dwelling for the coming halt and to pitch the tents, as the fitting order of each of the workshops showed was to be carried out. And that it might evidently be shown that the presence of Christ was not lacking to this business, the health they longed for was from time to time conferred upon the sick. Whence it came about that, by the frequent benefit of miracles, the fame of this matter spreading itself further, there arose a huge multitude of both sexes running together and journeying along with them, and a plenty of things for sale abounded there no less than in a populous market. For thus he enriched the want of his servants, so that nothing was lacking to those who feared him: for the same who once strengthened the spirits of the Israelite people by the pillar of fire and of cloud, he nonetheless, by bestowing the benefits of both advantages, conferred on those attending this procession joys according to their desire. And so, the journey being accomplished, at length they arrive at St. Pourçain, and, as though the tempest of a surging sea had been overcome, they reach safe shores. But to a part of the companions of that most devout retinue a possession was granted for dwelling in the land of a neighboring estate; which village in a short time, houses having been built and multiplied, is from that event called even today Brittany.

[34] Thence, having gained quiet, the venerable Geilo began more freely to attend the assemblies of kings and of various princes and bishops, the last of which happened in the year 875, and by making known the causes of his misfortune to win their good will. He, while going about surveying various provinces, had come to the town of Tournus, and, perceiving that the place, most pleasing with a manifold richness of goods, could by more diligent zeal take a great increase of advancement, and that a very small cell was possessed there by a scanty band of monks,

inquires of them and of the inhabitants of the province the character of their condition, what liberty they enjoyed, or by what servitude they were pressed. And when he had learned that the place was fostered by them in altogether quiet liberty, and subject to none but the royal dominion, he inquires again, having set forth the manner of his wandering, whether under the same liberty they would be willing to enjoy the fellowship of such men. And when they gladly answered that they so wished, he, the business being hastened, approached Charles the often-mentioned king of the Franks; from whom with his accustomed clemency he asked and obtained that the above-named place, namely Tournus, with its appurtenances, be given to blessed Philibert. Why do I delay in many words? He returns, and taking the sacred pledges with him, with the royal muniments of the grants, on the day before the Ides of May came to the aforesaid Tournus, and there with due devotion placed that holy patronage; which day is not undeservedly celebrated yearly with festivity and the utmost joy; where also he set an entire end to his wandering, which is known to have been done in the eight hundred and seventy-fifth year of the Lord's Incarnation.

[35] And so St. Filibert set an end to the frequent translations of his body in the year of Christ 875, in which at last he ceased to be translated, and rested at Tournus. in which he was carried to the monastery of Tournus with other relics of the Saints, and where afterwards, even to the present day, he has rested. But the preceding translation to the little abbey of St. Pourçain occurred in the year 871, as the most recent editor of the History of Tournus contends, part 1, chapter 5, page 38. Certainly the assertion of Mabillon is to be corrected, who in his preliminary Observations on the history of these translations wrote that the body of St. Filibert was carried from Cunault to Messais among the Poitevins, where it rested until the year 875, in which it was carried to the abbey of Tournus. But perhaps Mabillon himself afterwards in the Benedictine Annals in some way acknowledged this error of his, when, treating of the body of St. Filibert carried to Messais, he affirms that it is uncertain how long the monks of Hério remained there with those sacred relics. Now something must be said of the miracles which occurred after the death of this holy man.

§ V. Certain miracles of the same Saint, wrought long after those translations, and the present state of his sacred relics.

Besides the miracles written by Ermentarius, Ermentarius inserted into his twofold lucubration various miracles which were wrought in the first three translations by the intercession of St. Filibert, and which either he himself saw or heard from trustworthy witnesses. But long after the death of Ermentarius three other prodigies occurred, which are prescribed to be recited in the Office within the Octave of St. Filibert, and to which in our transcript of the monastery of Jumièges this warning is prefixed: The three miracles of blessed Philibert which follow we have learned from the narrative and writing of Bernard de Saint-Romain, a venerable man, then Prior of Laon, afterwards abbot of Tournus. Mabillon in the fourth Benedictine Century, part 1, page 563 and following, published the same preliminary warning and then those three miracles. For the rest, Bernard de Saint-Romain, who committed these things to writing, governed the abbey of Tournus about the end of the twelfth century, as may be seen in the most recent French History of the same abbey, part 2, page 139.

[37] from the Jumièges transcript But these miracles are thus narrated in the Jumièges codex: There is a most famous city which by the ancients is called Anicium, but by the moderns Le Puy of blessed Mary. In the diocese of this city, near the river Loire, there stands a certain Priory of Tournus founded in honor of the holy Mother of God and of blessed Philibert, by name Godet, which has many towns adjacent looking to it, among which is a town which is called Phara, whose lords have always been accustomed to live by plunder. But on a certain day the lord of the town of Phara, his soldiers being gathered, being about to attack his enemies and to return the same day, thus addressed his servant: Prepare, he said, a meal for us, that when we shall have returned, we may eat at once. And he to his lord: Whence, he said, shall I do this, since no provisions have remained to us? To whom the lord said: There is a very fat cow of a certain old woman dwelling under the jurisdiction of the Prior of St. Philibert of Godet, in the village which is called Floriacus; do thou seize this most swiftly and prepare it for us, that when we return from this expedition, we may eat forthwith. This command therefore being received, that servant with his like goes out to the plunder, seizes the cow, slaughters it when seized, and sets its flesh over the fire. But that old woman, moved by unlooked-for grief for the cow taken from her hands by the robbers, coming to Godet with continual weeping, entered the church of blessed Philibert, and prostrating herself before the Crucifix, as though she were speaking with a living man, poured forth with querulous voice these words of grief: O holy Philibert, restore to me my cow; but if not, I shall no longer have thee for lord; nay, striking each of thy sides with my distaff and pressing on with assiduous blows, I shall destroy thee, I shall condemn thee. These and other things being many times repeated, at last she herself returned home.

[38] we give three prodigies, But it came to pass that the lord, returning from his expedition, greatly craved food; and when he first tasted of that flesh set before him, many others reclining about him, at the first morsel of the flesh, being strangled by the stroke of divine vengeance, he expired. And so those reclining, seeing it thus, thus were astonished, were troubled, were shaken; stupor and trembling seized them, and, the array of foods being thrown aside, the banquet is turned into mourning; nor did any of them dare to taste further of that flesh. While therefore the soldiers, and those who had reclined with them, were (no wonder) terrified at this event, without delay the belly of the dead rich man gave a terrible sound as of a lowing cow. But when the body of the dead man was being carried to the church of Godet, of which he had been a parishioner, to be buried there, along the whole way, stretching nearly five thousand paces, [] it did not cease to low. Placed in the church also it lowed assiduously, a multitude of peoples hearing it, who had come together to hear this. And why do I delay? It did not cease to low until the loss of the cow, before inflicted on the poor old widow by the aforesaid evildoers, was made good to the old woman by fitting satisfaction. And satisfaction having been made, the lowing of the dead man's belly ceased, and the deceased was honorably buried, as is fitting, in a suitable tomb.* Mabillon omitted in his edition the injurious words of this poor woman, and the prodigious lowing of the cow, because he perhaps believed these things fabulous. We have faithfully transcribed this prodigy entire, as we found it in our transcript, and leave the judgment of it to the reader and the credit with the author.

[39] The second miracle is thus reported in our transcript and in Mabillon's edition: wrought long after the various translations of the body, It happened in the diocese of Porlinum [] that, when a certain priest was announcing to his parishioners that the coming feast of blessed Philibert was to be celebrated solemnly and with the utmost devotion, like the feast of an Apostle, a certain rustic and man powerful above others said in conversation that for the feast of St. Philibert he would not give over bringing home his sheaves [] on that feast. For it came to pass that when on that day that rustic had presumptuously sent three wagons to fetch his sheaves, and when those three wagons, to each of which six oxen were yoked and bore the yokes, had been loaded to the heap with sheaves, and, on account of the difficulty of the mountains, three servants were employed for the driving of each of the wagons, though the air was then most serene, a certain whirlwind suddenly arising so caught up and scattered the loaded wagons that never afterwards did either the oxen or the wagons appear, except two oxen and two wheels of the wagons, which were found beyond a very great mountain which is called Palus.

[40] Mabillon also mutilated the third miracle, which with us runs entire thus: which Mabillon also published, At a certain village which is known to belong to the abbey of Tournus, namely by name Lovincum, the abbey of Tournus has a port which confers on it the greatest profit: for it gives it every year salt, which by a laudable custom ought to be given there at the beginning of Lent to the poor who flock thither. Now Girard, count of Vienne and Mâcon, touched with envy over the port of Lovincum, established another port, namely the port of Bronayco, which almost wholly took away the revenues of the church of Tournus arising from the port of Lovincum. But the abbot of Tournus with his monks many times entreated and summoned count Girard not to inflict so great a loss upon the abbey of Tournus. But the Count would not assent to the abbot's prayers. But after much time, when the same Count came to Tournus with a great retinue, he entered the church of blessed Philibert for the sake of praying. And while he went through the church praying, now here, now there, he by chance, being left alone before the altar of St. Philibert, prayed. And while he stood in the sight of the Lord before the altar, behold, a certain monk came down from behind the altar holding a pastoral staff in his hand, and stood before the Count, saying to him: How hast thou dared to enter my monastery, thou who dost not fear to take away my right from me? These things being said, seizing him by the hair he laid the Count on the ground, afflicting him with hard blows.

[41] but which afterwards he mutilated, Thus far Mabillon, adding four or five last lines which declare that Count's penitence, the rest being omitted, which in our transcript are thus expressed: But the Count, laid low and afflicted, unable to rise, cried out to his companions saying: O my companions, do you not see this monk who so afflicts me? Come to my aid, drawing me from his savagery. But the eyes of the bystanders were held, and they could not see the monk who was afflicting him. Why do I delay? The Count was so long afflicted with blows that he was almost driven to a man's end. Afterwards, being carried to his house, he ordered and caused the abbot of Tournus to come before him, and arrogantly examined him: Abbot, by what offense hast thou caused such blows to be shamefully inflicted on me by thy monk? Deliver to me that monk of thine who has so shamefully afflicted me; and know for certain that, unless thou deliver him, or take fitting vengeance upon him, I will utterly give your abbey to the flames, and will afflict you with whatever evils I can. The abbot, marveling at these things and ignorant of the deed, answered: Lord, what sayest thou? I did not cause thee to be beaten: for know that not even any of our monks would in any way dare to molest thee in anything.

[42] and these we here exhibit entire, The Count said: Nay, your monk, he I say whom I wish to see, urgently molested me myself with hard blows. The abbot answered: If any of our monks has dared this, come into our Chapter, and I will cause all our monks, both the healthy and the sick, to assemble there; and do thou show me him who inflicted this molestation on thee, and I will cause fitting satisfaction to be made thee. And so it was done. The Count and the abbot came into the Chapter, and all the monks, both healthy and sick, were called together, and all assembled, none remaining behind. Nor nevertheless was the monk found who had perpetrated this evil against the aforesaid Count. But the Count, being asked whence

that monk of whom the question was made had come, said: He came from behind the altar of holy Philibert. And he was tall, white-haired, venerable of face, clothed in white garments, holding in his hand a pastoral staff, with which he sorely afflicted me. And when no such monk was found in the church, it was ascertained that holy Philibert had done this in vengeance of the injury inflicted on him. But the Count, moved on this account, confirmed by oath that he would no longer make a port at Bronayco: he left the port of Tournus at Lovincum free and undisturbed. And not only did he free that port, but for reverence of blessed Philibert he sent to the church of Tournus a most costly silken cloth woven with gold, and adorned the aforesaid church with many other benefits. Now, for the greater glory of St. Filibert, we must briefly discourse concerning his sacred relics.

[43] The body of this Saint is even today for the greater part honorably preserved in the abbey of Tournus, which in the year 1627 was changed from a monastery into a church of secular Canons, and we briefly indicate the present state of the relics. and in the year 1562 it happily escaped the fury of the Calvinists. We said for the greater part, because certain bones have been translated elsewhere for the spreading of the veneration of St. Filibert: for in the month of May of the year 1493 the monks of Tournus gave a rib of the Saint and part of the jaw to the monastery of Jumièges. Besides, in the year 1630 Anne of Austria, queen of France, and Marie de' Medici, mother of Louis XIII, king of the French, received two notable bones of the same Saint. Finally, in the year 1686 the bishop of Chalon drew from the reliquary of St. Filibert a larger rib and a bone of the arm, which relics were communicated to illustrious persons, as may be read more distinctly in the most recent author of the History of Tournus, part 1, page 25. I scarcely, or not even scarcely, understand what Jacopo Gualla means when in book 6 of the Sanctuary of Pavia, chapter 8, he thus writes: There are also others conspicuous for sanctity; namely Folipertus the abbot, whose sacred body is laid up in the oratory of the holy Religious women of the monastery of the Annunciation, etc. Who that abbot Folipertus is, unknown to all our Martyrologies, we desire to learn from authentic documents of the people of Pavia. But if perhaps Gualla wished to designate our St. Filibert the abbot by the neighboring name Folipertus, and judged that some relics of that holy Abbot rest in the Pavian oratory of the nuns, doubtless he took the whole for a part, and named a body what was a part of a body, as is plain from what has been said. Now it only remains that we submit to the press the Acts of St. Filibert, and then the various translations of his body, and illustrate them with the customary annotations.

*. That is, miles.

. Mabillon: Podiensi* (of Le Puy).

*. That is, handfuls of the crop.

THE LIFE

by an anonymous and nearly contemporary monk of Jumièges.

From Mabillon's edition among the Acts of the Saints of the Benedictine Order, second Century, page 818 and following, which we have compared with the manuscripts.

Filibert the abbot, on the island of Hério in Gaul (St.)

BHL Number: 6805

FROM PRINTED SOURCES.

PROLOGUE.

The writer of the Acts, having premised a few things That renowned Judge, in whose solemn praise the choir of the Saints proclaims brilliantly, so disposed wisely through the circuit of the age ^a that his standard-bearing soldier should not labor in vain; but that in the encounter, aided by a divine gift to victory, he should both furnish a rule of life to those who follow, and himself be cherished [] with joy by the palm of the kingdom. [] Which when king David by the divine Spirit perceived by a prophetic oracle, he said to the Lord: "Thy friends, O God, are exceedingly honored; their princedom is exceedingly strengthened." Wherefore I, lowest in understanding and in work, at the command of the lord Coschinus, ^b father of the holy band of the people of Jumièges, although unworthy, invoke the clemency of Christ, that he himself may instruct my sense for writing the Life of the most blessed Filibert — he who made the lips of an ass to speak, upon which sat the prophet limping in the gait of his heart. ^c

ANNOTATIONS.

. Otherwise frueretur* (should enjoy).

. Otherwise victoriæ* (of victory).

CHAPTER I.

The Saint's country, his monastic institute, his virtues in his novitiate, his abbatial office, his journeys, and the monastery of Jumièges built by his industry.

sets forth the Saint's country, Holy Filibert therefore, born in the territory of Eauze, ^a not unlearned in worldly prudence, in every way vigorous after the manner of his nation, was brought up in the city of Vicus Julii, ^b chiefly for this cause, that the citizens of that place had sought his father Philibaud as their pontiff by favor of a royal office, his lay administration having ceased. Who, when he perceived that the aforesaid Youth would be of good disposition, took care to commend him to king Dagobert, ^c who among the rest of the kings of the Franks was the bravest. Then he, shining with the lamp of nobility, obtained the fellowship of Audoenus, a man of the first rank, who under a golden belt, greatly loving God, was held exceedingly illustrious among the rest of the nobles of the realm, and by the shining merits of his life ascended the chair of the city of Rouen, and now flashes on earth with a lightning ray of the signs of virtues. ^d

[3] his monastic novitiate, When therefore the young Filibert was strong in four lustres of years, ^e hearing the divine precepts he chose to become a disciple of Christ, all his own goods being left behind. Nor yet did he trust to his own judgment, because he had learned this, that he should not dare to preside who had not learned to be subject, nor command to his subjects an obedience which he did not know how to render to his prelates; but he took care to seek out a servant of God whose vehement religion should be most approved. Having therefore learned of a certain soldier of God, Agilus ^f by name, who presided over the monastery of Rebais, ^g which holy Audoenus with his associates had built on his own land, and had established there that man of God, brought from the monastery of Luxeuil as father, he bestowed in alms whatever he could have. Nor did he thereafter give anything gratuitously to friends or kinsfolk; but he dispensed the whole cautiously and faithfully, as though royal business had been entrusted to him. And when he had come to the aforesaid monastery, blessed Agilus received him gladly, and there the man of the Lord Filibert laid aside his hair, and took up the sweet yoke of Christ and his light burden; and he grew to such a summit of religion that he became imitable by more perfect men.

[4] the various temptations of the demon, Being ordered therefore to sit at the first table, he took care himself to serve all, so that he might involve the comfort of his own refreshment in the service of the Brethren, lest he should rise sated from the table when the meal was ended. And when the ancient enemy, envying his abstinence, assailed his mind that he should take fuller food, by God's nod he was detected and shown to the man of the Lord in a dream. For when on a certain night he had been refreshed with food, he began to stroke his belly and to say: Now this is good; now this is good. ^h Then the Soldier of the Lord, recognizing the fiery darts of the enemy, fortifying himself with the defense of the cross, took care to triple the rigor of his abstinence and to implore the help of God against the arms of the tyrant. And when night by night he frequented the church, the dread serpent raised himself against him in three temptations. For when in the shape of a bear he had tried to terrify him within the church, and on another night had striven to pierce him through with an iron candlestick, or on the third night wished with outstretched arms to bar the door of the church, Filibert drove out all his devices by divine power through the tracings [*] of the holy cross.

[5] Therefore, when blessed Agilus had died in the Lord, by the concordant consent of the Brethren his abbatial office, the man of the Lord Filibert took the place of governance. For he began to be strong in humility, to follow after hospitality, to flourish in abstinence, to shine with the lamp of prudence, to bloom with flowering charity, to be kindled with zeal for God, to govern vigorously the house delivered to him, to accept the person of none, to root out utterly the vices he found. Then some of the Brethren, inflamed with a spirit of malignity, taking up rebellion, presumed to drag the Saint of God from the church; but the avenging hand of God did not suffer this to go unpunished: for one of them perished by a stroke of lightning; another, after the manner of Arius, deposited all his intestines on a dunghill, and ended an unworthy life by a worthy death. Then the rest, stricken with fear and asking pardon for the crime, took care to recall him to his former honor, and thenceforth to obey him with the zeal of charity.

[6] But because perfect men always follow after more perfect things, various visitations of monasteries, the Priest of the Lord began to go about the monasteries of the Saints, that he might be able to receive some profit from the taking up of sanctity. Surveying Luxeuil and Bobbio and the remaining monasteries living under the rule of holy Columbanus, and all the monasteries which France and Italy and all Burgundy enclose within their bosom, providing with shrewd intent, like a most prudent bee, whatever he saw flourishing in better pursuits, this he drew to his own by examples. The gifts of holy Basil, the rule of Macarius, the decrees of Benedict, the most holy institutes of Columbanus, he frequented with assiduous reading; and thus, laden with the virtue of spices, he showed a holy example to his followers.

[7] But when the divine power willed to set his light upon a candlestick, and the monastery of Jumièges built by him, so that the lamp of his sanctity should shine far and wide with a flashing ray of virtues, it put into the heart of the most holy Man that he should build a monastery by his own labor. Then, obtaining by suppliant petition from the king of the Franks, Clovis ⁱ by name, and from his queen, Balthild ^k by name, a place in the district of Rouen which antiquity had been accustomed to call by the ancient name Gemeticum, he is seen to have built there a noble monastery; called Gemeticum by an etymology of the name truly worthy, since it blooms with a varied beauty after the manner of gems. ^l Here the woodland foliage of leaves; here the manifold fruits of trees; there the most fertile soil pleases; there meadows green with grasses; here the fragrant flowers of gardens; here the clusters of the vineyards abound, which, shining in swelling gems, glow red in Falernian wines.

[8] The renowned turf, girt on every side with waters, is a marvel, fitting for the pasture of flocks, whose situation pouring forth milk-bearing produce, apt for divers huntings, with the tuneful melody of birds. The Seine winds about for three thousand paces on one side, in a course of five and twice four stades, which does not turn its course by its original stroke, giving only one entrance to those who pass. ^m Now, rising, the sea belches forth; now, returning to its bay, the rush of the waters flows; the resources ⁿ of ships, the traffic of very many, lacking almost nothing; whatever is supplied by conveyances on foot and by horse wagons, and also by rafts. There the ancients had founded a fortress. There stand in battle line the noble camps of God, where they groan sighing for the desire of paradise, who, groaning with dewy eyes, shall not have to groan in avenging flames. There the holy Kindly One, of whom the present text speaks, is to be honored with manifold praises; who, after the ancient manner of the patriarch Jacob, ascended into that desert in the number of seventy souls, a sevenfold number of men being added, on account of the sevenfold grace of the Holy Spirit.

[9] and its advantages Where his foresight built four-square walls rising in a towered mass, wondrous cloisters of reception, convenient for those arriving. Within

the kindly house shines, worthy of its dwellers: rising from the east a church erected in the likeness of a cross, whose summit the kindly Virgin Mary holds: an altar before the face of the bed where the most blessed Filibert is laid, painted with the light of gems, adorned with a mass of gold and silver; on either side the altars of John and of Columbanus give glory to God. On the north was the little chapel of Dionysius the martyr and of Germanus the confessor; on the right there remains the noble oratory of holy Peter, having at its side the shrine of holy Martin. To the south inclines the little cell of that same Saint of God, with a flowering stone border. Arches accompany the cloisters wrought with stones, and a varied beauty delighting the mind, girt with triumphant waters. A twofold building, inclining to the south, two hundred and ninety feet in length, fifty in breadth, rises for the purpose of sleeping. Light shines through the windows over each of the beds; the lamp, piercing the glass, cherishes the gaze of the reader. Beneath are twin buildings convenient for two offices. Here the Falernian wines are stored to be kept; here the noble meals are prepared; and there assemble those who worthily serve Christ, having nothing of their own, lacking no resource, because those who hope in the Lord shall not fail of any good, so that there may truly be fulfilled in them what is written: "Much peace to them that love thy law, O Lord, and there is no stumbling-block for them." Charity shines there marvelously, great abstinence, the highest humility, chastity in all things.

[10] are described at length. But this also is marvelous, which had not been heard of from of old: from sea-beasts they found a resource: for there with hooked nets and rafts sea-fishes fifty feet long are taken, which, taken for the sustenance of the Brethren, also drive away the darkness by lamps; and, contrary to its own nature, water, which is wont to extinguish fire, by the nourishment of fatness sends fire to the lamp. This the merit of holy Filibert accomplishes, and the manifold burials of the Saints, who, serving God assiduously through times of peace, fixed to the cross by their own will, have fulfilled the contest of martyrdom, and, dead with Christ in body, await the day of the Lord, being about to receive the crown of the great struggle. These things concerning the situation of the place we have briefly said. Now let us return to the order of his deeds.

ANNOTATIONS.

. Otherwise victricia arma* (victorious arms).

CHAPTER II.

God's providence toward this Saint, more of his miracles, the monasteries built by him, his mercy toward captives and the poor.

The Saint divinely receives provisions, When therefore the man of the Lord was growing in virtue with shining merits, and whatever he withdrew from himself by the rigor of abstinence he bestowed on the poor and on guests, on a certain day bread failed the laboring Brethren, so that there was not at all anything at hand from which it might be made. But when he admonished the Brethren always in the zeal of religion, saying that it had been promised that the Lord would by no means afflict with hunger the soul of the just, suddenly by the nod of God a certain Frank was at hand, who brought seven loaves and twice three measures of flour at the hour at which necessity had demanded the refreshing of the poor body. Then they, more firmly strengthened in faith, both had thereafter sufficiently, and offered with joy to those who came; and from that day onward suitable grain was never lacking to the inhabitants of that place.

[12] by a command he heals a monk's fever, Let new miracles of Christ be added to the page. When the man of God wished to send a certain monk on business of the monastery to Ebroin, prince of the Franks, ^a finding him prostrated with a violent fever, he enjoined on him the matter under obedience in the power of Christ, using only a word of command: Go, he said, and return, and be no more feverish. Straightway therefore the monk, made whole, accomplished with all speed what had been commanded him by the holy Father. Thus the word of the man of God both gained its cause and put the disease to flight.

He recovers his gloves, the thief being punished from heaven, But at a certain time the man of the Lord had journeyed to the city of Paris, ^b a cause of discord requiring it, to restore peace. Having obtained what he wished, a thief stole his gloves ^c by unlawful presumption. He, when on the morrow he did not find them, kept patience after his custom; but that unhappy man, struck by the Lord, disclosed the theft which he had committed; wailing, he cried out that he was burning, and could speak nothing else, but with outstretched arms pointed to the fold of his garment with the theft hidden there. He being punished with death, the citizens of that place brought the aforesaid gloves to the monastery of the Saint of God and presented them before his eyes.

and, fervent in prayer, On a certain night, while he was watching and singing psalms in the basilica of holy Peter, a certain monk who was watching within suddenly beheld, and saw beforehand, his eyes flashing in the Holy Spirit like two shining lamps: for the grace of tears had been granted him, so that when he had given himself to prayer, suddenly rivers of tears flowed from those holy eyes. But it was also his greatest care that he should not take food before the Lord visited him through the grace of compunction.

[13] He obtains for a dying man the power of confessing his sins, When one monk had come to the last of death, he was made dumb in his lips. The Priest of God, entering to him, began coaxingly to urge that, if he had any hidden crime for which he had not done penance, he should press his hand. And when he had done so, the man of God, entering the church of St. Mary, began to entreat the Lord that he would deign to restore the sick man's tongue, lest the adversary should be able to plunge his soul into the pit of hell for a concealed crime. ^d And when the Saint rose from prayer, another Brother announced to him that the sick man was able to speak, and was busy to make his confession to him. Which so came to pass: for, confession having been made and penance received, he rendered his soul to the Lord, so that neither did the Saint distrust the Lord, nor did the sick man pass into despair.

He disperses a storm, On a certain day, while the Brethren were cutting down the harvest, and the sheaves lay scattered about the field, a gnashing tempest thundered, and a wind with a violent whirlwind showed itself. Then the Saint, lest the Brethren should lose their labor, with outstretched arms called upon the Lord Jesus Christ. As he rose from prayer, the divine power took away the tempest, and drove it away divided into two parts. Presently, serenity being restored, the monks rendered to God the proclamations of praise.

[14] It was the Lord's day, and the man of God, his journey accomplished, was hastening to the monastery to celebrate the solemnities of the Masses; He marvelously recovers a horse taken by theft, and coming to the Seine, he with the Brethren went aboard a little boat; the horses which he had he left in the pastures. When the royal forester saw this, he led away by theft the horse on which the man of God had sat. But when he had laid himself down to sleep, he suddenly rose up and saw his whole house burning with deadly flames. But when his wife did not see this, and beheld his anxiety, suddenly she too, seeing that which her husband saw, began to ask whether her husband had anything of the goods of the servants of God got by fraud. And when she learned this, both alike made no delay until they both restored what had been carried off and had received penance with pardon.

he frees a monk from fever, On a certain day a monk, who after his custom served the sick, seemed himself also to have incurred an ailment. But the man of God, learning this, said to him: Have faith, and serving the sick, be thou no more sick. Presently the monk, when he heard it, fulfilling the Father's command, both served the sick and himself remained whole.

[15] While the man of God, pursuing the course of his journey, had come to the crossing of the Roman ^f river Oise, ^e he finds a ship in a wondrous manner, no boat being found, he sought the help of prayer. As he rose from the ground, they suddenly found a ship sent by the Lord, which, going aboard with the praises of God, they crossed the channel of the river.

A certain religious woman at the villa of Pinvernum received the man of God into her own little house, by blessing he increases the wine, asking him to enter the cellar and to bless a wine-vessel which is called a tun, ^g and, a meal having been taken in the same house, to deign to remain there that same night. Which being obtained, when in honor of the Saint wine had been bountifully poured out to all the dwellers or guests of that house, he departing early in the morning, the aforesaid woman, entering the cellar, found that vessel so full as if nothing had been drawn from it.

On a certain occasion, when her butler, being grievously stricken with a pustule, ^h he heals his butler by a blessing, was already being consumed by a bitter death,

as soon as he laid a blessing upon his head, the sick man felt the sore die within him, and without any attendance of medicine received his former health. Nor was that unlike it, when, as he was crossing the Seine, the ships had begun to be endangered by an exceeding great tempest, and, as he poured forth prayer, the ship alone in which he stood, the others remaining behind, was carried over to the edge of the shore.

[16] It was the Saint's custom to send Brethren from the monastery round about for the exhorting of souls; and there flocked to him men noble and powerful, he founds a monastery of women, rejecting their own wills and serving Christ the Lord. When therefore the multitude of men had increased in the monastery, he built another monastery, by name Pavilly, distant ten thousand paces [*] from Jumièges, where he gathered a multitude of holy women, whom under the rule of Religion, in obedience to the man of God, a most prudent mother governed, sprung of noble kindred, by name Austreberta. ⁱ But many monasteries also were built by his example in Neustria. There flocked to him priests of the Lord desiring to imitate his example, and from his rule they adorned their own monasteries.

[17] he redeems captives and feeds the poor. And when by royal bounty and by the liberality of the faithful an abundance of silver came to him, he took care to tithe all kinds of goods. But when he did this at the turn of the year, he always found more added than had before been tithed. That tithe therefore he assigned to the redemption of captives and the sustenance of the poor to such a degree that for this he sent his monks with laden ships to parts beyond the sea, and troops of captives redeemed by him praised the power of Christ. But also, when he ordered business to be transacted for the advantage of the Brethren, he commanded more to be given than custom required to be given by seculars. And on this account, the neighboring people rejoicing, a holy commerce abounded from just labor.

ANNOTATIONS.

*. That is, miles.

CHAPTER III.

The Saint's zeal, his exile, his recall from exile, his return to the island of Hério, various miracles wrought there, his virtues, and his pious death.

The Saint, for rebuking Ebroin, When therefore the pestilent Ebroin, ^a who by the race of the Franks had for his exceeding cruelty been driven from his palatine honor, and, his hair being shorn, had entered Luxeuil as a cleric, and had become an apostate, armed with a spirit of malignity, had begun to rage with rabid teeth against noble priests and Franks, and, very many consenting with him, had against the commandment of God recovered his place of honor, holy Filibert went to him and bestowed on him words of preaching. And when he wished to give him great gifts, the man of God, rejecting all, said that he was an apostate, and that no Christian man ought to have fellowship with him, judging that by this deed he might have been able through the sharpness of the sword to obtain the palm of martyrdom. But the Lord preserved him for the advancement of many, who through him were to be called to the kingdom of heaven.

[19] The raging rabid wolf, gnashing that flocks of souls were snatched from his teeth, is consigned to prison; inciting certain clerics of the city of Rouen, began to sow discord and to whisper malevolent words against Filibert the man of God to holy Audoenus the bishop. And because, as the Apostle says, evil communications corrupt good manners, holy Audoenus, believing the talk of the clerics, ordered Filibert the man of God, whom before he had loved exceedingly, to be thrust into a dungeon, which he entered with joy. While he was there singing the instrument of David, a multitude of mice, which keep the use of flying, ^b and were gathered there in a heap, was put to flight by God's command, and the divine power turned that filthy and dark place into a nectar-like fragrance.

[20] Going out of prison by letters of blessed Audoenus, he approached Ansoald, ^c a noble man, bishop of Poitiers, for the favor of building a monastery, but being freed thence, he builds a monastery on the island of Hério, because the multitude of men who through his preaching flocked to the Lord could not be contained in one place. In those days therefore Ansoald shone exceedingly in worldly power, whom the man of God secretly reproved, and foretold to him many things to come, which the event afterwards proved. Learning therefore that the man of God was filled with the Spirit of prophecy and raised to the summit of sanctity, the elect of God, the holy Ansoald, committed himself wholly to his counsel, and began to bend his episcopal power under the rule of Religion. And when he wished to keep him with himself in the city, and holy Filibert always desired the vastness of the desert, by the Lord's bounty Ansoald established a monastery on Hério, ^d an island of the sea, by his work and the liberality of his alms; Filibert, by Religion, doctrine, work, and a gathering of monks: into which place from the bejeweled honeycomb of Jumièges the divine honey went forth with a swarm of souls; which place the Apostolic man Ansoald enriched from his own goods with great gifts, an exchange of estates having been made with the church of Poitiers.

[21] Meanwhile, since holy Filibert was willing neither to join in communion with Ebroin nor to return into Neustria, and the invader of the abbey of Jumièges being divinely punished, when holy Audoenus wished to appoint an abbot in his place, and the most steadfast monks could in no way be bent to consent by threats and terrors or by blandishments, without the permission of their Ruler, so that they should in any way consent to him and break the faith which they had given, a certain wretched manikin, by name Chrodobert, whose son holy Filibert had received from the sacred font in the world, and who himself afterwards, obedience having been promised, had become his monk, contrary to the measure of justice received that monastery to govern. For on that same day, being struck by a blow of damnation, he was so tormented in the foot by a most bitter plague that while he yet lived the bones fell away from him, and he consumed a wretched life by a most wretched death. But when in his place Ragertrannus [*] the archdeacon had been substituted by the blessed bishop Audoenus, a place having been found, he was set over the chair of the church of Avranches, ^e and Ebroin the apostate was slain. ^f

[22] Meanwhile the Holy Spirit began to inflame the heart of blessed Audoenus with the lamp of charity to such a degree he returns into Normandy, that he himself sent messengers for blessed Filibert, that they should see one another in the concord of true peace. Which being done, he received back his monastery. For all Neustria rejoices at the presence of so great a man; a throng of monks went out to meet him with praises and relics, and thus they received the Saint of God within the cloisters of his own monastery. And when the two illustrious priests together, like two luminaries of the world, Audoenus and Filibert, had come together into one, asking pardon of each other, kissing in turn each other's necks and hands, they were so cemented in the bond of charity that they were never divided from the joining of heart. For he entered Jumièges when the eighth year was completed and the ninth beginning; ^g which had been so foretold beforehand by holy Filibert. For when a certain unhappy man discharging the office of deacon had carried off by theft a cross of the monastery covered with silver, when at the beginning of the ninth day the crime had been discovered, the man of God said in word to those whom he trusted that that monastery would remain without a shepherd for as many years as it had for days lost the tokens of the cross.

[23] and being reconciled with St. Audoenus, Then, since a firm charity persisted between him and the lord Audoenus, it was agreed that where lord Filibert wished he should remain, and in another of his monasteries should appoint the presence of a ruler, because those monasteries were distant from one another by the space of a long journey. While therefore he dwelt at Jumièges, it happened that bishop Ansoald came to visit the Servant of God; and while they were conversing together, it was announced to them that a malign spirit was vexing a certain monk. And when, entering the house in which the sick man lay, they had together poured forth prayer, the malign enemy straightway departed, and he who was held captive in mind remained whole.

At that same time therefore the prince of the palace, Warratto by name, gave a town in the territory of Caltivum for the building of a monastery of virgins, by name Villare, where even to this day the rule of Religion shines in that place. ^h

[24] he returns again to the island of Hério, Returning therefore to the territory of Poitiers to the above-written bishop Ansoald, and being received with great joy, he journeyed to the monastery of Quinçay, ⁱ which itself also is built in a noble place; whence that same Holy One, the old errors being thrust out, had filled it with monks, where Christ is continually praised by his servants among the Saints; and there, counsel being taken, he sent one chosen of his disciples, Aicadrus ^k by name, a fit man, to Jumièges, that he might be substituted in his place in the pastoral office. And although the monks mourned the bodily absence of their former Father, yet those present fulfilled the decrees of the holy man through grace, and promised obedience to the same Aicadrus. But the holy man of God, coming to visit them, admonished them more attentively that they should always persevere in the work of Religion. And so, commending them to the Lord, a blessing being given and peace sent before, he returned to the island of Hério, and delivered the monastery of Quinçay to another of his monks to govern.

[25] And while he tarried on the island of Hério, a certain Brother was tortured with a vast pain of the teeth; where he suddenly heals three sick men, who, when he had asked in faith that there be given him water in which the Saint's feet had been washed, as soon as that water touched the place of the pain, straightway by the power of Christ the dread pain of the teeth departed.

A certain Brother there, while he was enduring the trouble of a fever, came to the table of the holy Father. And when the man of God had offered him a little oil with a fragment of bread, he commanded by a word that he should be sick no longer: who, as soon as he ate the morsel of bread with the oil, suddenly felt that he had been made whole by the Lord.

But another Brother also, while he was busy in the kitchen, fell by chance, and rose up in pain, his arm being wrenched from its place. But when he was almost failing unto death, the man of God coming, he asked that he would make the sign of the cross over the pain of the arm. Then he, for the sake of humility, set the standard of the cross against the sick man's arm beneath the chasuble with which he was clothed, and restored him to his former health quicker than the word.

[26] While the man of God was going about walking through the cloisters of the monastery, and in various necessities the cellarer of the monastery, Sydonius by name, took care to indicate to him that he had no liquid oil from which the accustomed light might burn in the church. Being asked whether he had any oil, he said that he had no more than half a pound of oil, which he had tried to reserve for guests or for his own use. But the man of God, ordering it to be put in the lamps, began to promise him from the Lord a light of oil to come for the space of the whole year. But when the day was declining toward evening, a messenger came from the harbor of the sea, who announced to him that a ship was at hand with oil, which, coming from the city of Bordeaux, sent by friends to the Servant of the Lord, was bringing forty measures of that liquid: and thus with the spirit of prophecy God made him fruitful with the oil of gladness with his fellows.

Finally, on another occasion, when he lacked fat for making lights, and asked of the Lord with assiduous prayer that by his gift their want might be supplied, when morning came, a monk coming announced that the wave of the sea had brought to the shore a great dead fish, a musculus ^l by name, from whose flesh the Brethren drew thirty measures of fat for their lighting.

[27] But at another time, when a grievous famine had begun to straiten the territory of Poitiers, and the man of God, solicitous for the necessity of the Brethren, applied himself more attentively to the zeal of prayer, he experiences God's singular providence, when morning came, they found in the channel a multitude of fishes which they call marsuppæ, ^m which, two hundred and thirty-seven of them, remained on the dry ground when the sea receded. Whence both the Brethren had through the whole space of the year an abundance of consolation, and very many monasteries and the poor had help of refreshment.

At another time also some Bretons arriving by sea stole away a young ox of the monastery by the crime of theft, and while they wished to return home, the sea began to swell and to threaten peril to them. Then certain of the sailors, being of sound sense, understanding that the ship was in danger by their fault, carefully searching found the hide and flesh of the ox together; and returning, the wind driving them to the island, when they had restored what had been carried off, having received pardon, promised fidelity, and obtained a blessing, they returned in peace to their homes.

[28] and he shines with many signs, At another time also, when Breton ships, the wind holding them, were delayed on the shore, the sailors being endangered by hunger, when the man of God, compelled by pity, had ordered two beasts and flour or loaves to be given them, making prayer for them with the Brethren, and a wind having been obtained from the Lord, he procured for them from Christ on the morrow a prosperous course of sailing.

On one of the days, sitting with the Brethren, filled with the Spirit of prophecy, he said to them: Truly, Brethren, let us give thanks to God in all things, because presently there will come to us from the parts of the sea seasonable supplies. And not long after a ship of the Scots full of various merchandise was at hand on the shore of the sea, which furnished shoes and garments to the Brethren in ample abundance.

[29] and with virtues, which are here summarily indicated with the day of his death. For what should first be said of him, what last, it is not for our littleness to set forth with the pen, but for that highest Craftsman who numbers the multitude of the stars. So great was his sagacity that whatever he preached to others, he took care first to fulfill himself. For he was filled with piety, endowed with mercy, ready in preaching, deep in understanding, discreet in fastings, lovable in converse, strong in vigor, hospitable in all things, a redeemer of captives, a consoler of the sorrowing, a builder of churches, a follower of abstinence. And not only he, but also many after his example. So did he flee falsehood as a deadly poison. Most chaste, sober, perfect in every good work. Always Christ was in his mouth, always the Holy Spirit shone in his heart. For on the XIII Kalends of September, the peoples weeping, the angels rejoicing, the soul of the illustrious Priest passed from the mockery of the world to Christ, to receive from the Lord the palm of glory in triumph. The earth received his body, his soul was rendered to Christ, our Lord Jesus Christ reigning, to whom is honor and glory for ever and ever. Amen.

ANNOTATIONS.

. Otherwise Ralientrannus and Rabentranus*.

THE TRANSLATIONS AND MIRACLES

By Ermentarius the monk, an eyewitness.

Filibert the abbot, on the island of Hério in Gaul (St.)

BHL Numbers: 6808, 6809

FROM PRINTED SOURCES.

BOOK ONE.

PREFACE.

Chapter I.

Desiring to write the miracles which the almighty and most merciful God deigned to show when the body of the most blessed Filibert was translated from Hério, an island of the ocean, to that place which by an ancient name is called Déas, God's help being invoked, and being busy also to disclose those things which we saw wrought from heaven in that same place while we were present, or which we have learned truly related by the faithful, I first with all my powers beseech that same almighty and most merciful Lord that he who deigned to show so great things marvelously by the merits of his Confessor may deign also to confer on me speech for setting them forth.

[2] But before I undertake these things, I have believed it would be worth while the author explains in the prologue to make known what cause there was that he had to be translated from that place which he cherished above the rest, where also he rendered his soul to God and his body to the earth. Which, although it be known to nearly all now living, nevertheless for the sake of those who are to come I shall say that the hindrance in this matter was the sudden and unforeseen attacks of the Northmen: who, when they often flew to the harbor of the aforesaid island, and, being a very savage race, repeatedly laid it most fiercely waste, following the example of their own island lord, they chose rather the help of flight than daily to await their own destruction; and this as the quality of the season required. For in the summer season, when the mildness of weather smiles on sailing, seeking the monastery of Déas, which had been built for this purpose, only in the winter season did they return to the island of Hério. For while the monks, namely the inhabitants of that place, and their household were laboring under such peril, perils began to be added to perils, and by the frequent approaches of the Northmen the aforesaid islanders were not only frightened, but also suffered losses of their goods and were afflicted with excessive tribulations.

[3] how, on account of the incursions of the Northmen, For in very truth they greatly feared this above all, lest the faithless men should dig up the sepulchre of blessed Filibert, and should scatter here and there what they found within, or rather cast it into the sea, just as in the parts of Brittany they are known to have done with the ashes of a certain holy man, as was related to us by those who saw this and escaped by flight from their most grievous dominion. But indeed, since peace is wont to follow persecution (for the Lord does not forsake those who hope in him, who says to his Disciples: "Behold, I am with you all days, even to the consummation of the world"), it must at length be set forth at what end or time the said island was despoiled of so great a Patron, and was left by the general habitation of the monks. Yet I would not have you wonder why I have said that peace follows persecution. For assuredly it seems to us no small peace that the most holy body is placed in such a place where day and night, without barbarian harassment, it is granted to his little servants to serve the Lord.

[4] the monks and nobles the body of St. Filibert In the year therefore of the Incarnation of our Lord and Redeemer Jesus Christ eight hundred and thirty-six, in the fourteenth Indiction, and Louis the most glorious Emperor happily reigning in the twenty-third year of his reign, and his sons Lothar ruling Italy, Pippin Aquitaine, and Louis also Noricum, the divine clemency protecting them; Hilbod also, the venerable abbot, governing, by the Lord's favor, according to the rule of holy Benedict the flock of the aforesaid confessor of Christ Filibert — at whose command I, the lowest of all his monks, I do not say in works but even in words, ^a undertook to narrate these things.

Since the sudden and untimely attacks of the Northmen, as has been said, by no means ceased, the aforesaid Father Hilbod, who on account of that faithless nation had built a fortress on the said island, together with the counsel of his Brethren approached king Pippin, suggesting to his highness what he might wish to decree upon this.

[5] determined to translate from the island of Hério. Then indeed the glorious king and his nobles (for it was a general assembly ^b of his realm) handling a matter of this kind with skillful care, found that help for fighting could by no means be assiduously furnished there; namely because that island, the tides ^c chiefly hindering, cannot always be accessible to our people, whereas to the Northmen it is by no means known to be inaccessible at all the times in which the sea is calm. ^d But they chose in truth what they judged to be more salutary. For, Pippin the most serene king consenting, with equal consent almost all the bishops, abbots, counts, and other faithful men of the province of Aquitaine who were present there, and moreover very many others who were able to know of this, decreed that it would be far better that the body of blessed Filibert should be translated thence than be left there: which is established to have been effected in the year of the Incarnation of our Lord Jesus Christ written above. But be it so. Now let us turn our pen to setting forth his miracles.

ANNOTATIONS.

CHAPTER I.

The translation of the sacred body from the island of Hério to Ampennum, Varennes, and Palus, and the miracles which were wrought at these stations.

II.

The place of burial having therefore been dug out on the seventh day of the month of June, with the venerable tomb itself, The sacred body having been carried to Ampennum, the most holy body is raised with praises: [*] it is placed in a ship, the northwest wind ^a blowing, and is borne with a most swift course to the harbor which is called Furcæ. ^b Thence, being raised on the shoulders of priests, deacons, and monks together, it is carried to Ampennum, ^c his own villa, and is placed in the church. Meanwhile there is no small concourse of people; all rejoice that they can touch either the litter ^d on which it was carried, or even the linen cloth with which it was covered. For they believe that those afflicted with any infirmity whatsoever can be saved by the merits of this Saint: whom nevertheless the completion of the work afterwards showed not to have been cheated of their hope. For rare is he who came to the suffrages of this Saint full of faith, and asked help from his heart, who did not return whole.

III.

[7] For Dominicus, a little servant of that same Saint, whose strength a quartan fever had so wasted suffering from a quartan fever, that, leaning on a staff, he could scarcely walk (for he had labored under such an ailment for a year and a half), coming faithfully, fell down before the sepulchre, and poured forth prayers as he could. There also, lying a little while, he rose, and confessed that he had been restored to health. For straightway, as he himself declared, when he touched the litter on which the sepulchre with the most sacred pledge had been set, he wholly perceived that the remedy was at hand for him; and thus he returned home unharmed, so that he in no way needed the support of a staff.

IV.

[8] There came also a certain girl, Aigrada by name, a servant of the same Saint, who was so weakened in the use of her right side and likewise of her leg two paralytic girls, that she could neither make her way straight nor do anything useful. But, her healing being deferred no longer, she is restored to her former soundness, and departs joyful, giving thanks to the almighty Lord and to holy Filibert, by whose intervention she had merited health.

When also a certain five-year-old girl, who could never either sit or walk as her age required, had been carried to the aforesaid place on her mother's shoulders, and had been laid before the sepulchre, prayer being made, she was restored to health. For these things were done on the first day.

VI.

[9] But on the following day there is a running thither from every side by all, a blind man, and an innumerable crowd of both sexes is heaped together. Among the rest there is present a certain blind man, Galdradus by name, from the village of Gaurantium, being nearly forty years of age, from whom a long-lasting sickness and most troublesome inflammation of the eyes had for the space of twenty years withdrawn the sight of this light. He, coming full of faith and prostrating himself before the sepulchre, made this complaint: I know, most merciful God, that by the hindrance of my sins I have lacked the light of my eyes: which nevertheless, O Lord, I believe that by thy power, through the merit of this Saint, I can again receive. And when he had uttered these words while lying there, all hearing, and repeated them again and again, he began to look at the staff which he was wont to carry, saying: I give thee thanks, O Lord, because now I behold the staff on which I am wont to lean, and which is wont to go before me into the way: and, corrupt matter little by little flowing from his eyes, he merited to receive clear sight.

VII.

[10] For on the same day a certain man by name Baldoenus, deprived of the light of his right eye, and other sick people coming thither, said that he had seen in sleep a most resplendent man standing by him and thus admonishing him: Go, he said, to pray at the sepulchre of blessed Filibert, and with the wine in which his staff shall have been dipped wash thy darkened eye; and straightway thou shalt receive sight. Who, awaking, filled with joy, when morning came, rises with all speed, and is led thither swiftly with a little boy going before (for he did not see clearly with his left eye), and discloses to the doorkeeper what he had seen. And without delay the staff is dipped in wine, the eye is washed with it, sight is restored, God is glorified in such things.

VIII.

But while these things are being celebrated, a certain woman Andrudis, about thirty years old, who bore her right arm so uselessly that it was more a burden to her than an honor (for she could not put her hand to her mouth, nor fortify herself with the sign of the Cross; and she had suffered this for a long time), came near the tomb, is prostrated in prayer, perseveres a very long time in entreaties; nor does she depart before she is granted health. She herself rejoices at her restored health; all rejoice at the merits of so great a man and at God's benefit.

IX.

[11] A small space of time having run by (for the third day had come), there was present there a certain man by name Dumnericus, laboring under a violent fever. are marvelously cured. He, when he had poured forth prayer and had drunk of the wine in which the staff of the blessed Confessor had been washed, straightway, the fever being put to flight, the health he sought follows. Finally there are freed from the same distemper [*] in the space of a single moment by a like remedy a certain woman Morilona, and Siclitrudis and Sicliberta: there is freed from the same heaviness a certain woman Dominica. But why should I fill the page with the fever-stricken, since no one shaking with fever came who, as soon as he drank of the aforesaid wine, did not merit health? O immeasurable goodness of God, and gratuitous mercy, marvelous in the Saints, remaining far more marvelous also in thyself! Thou bestowest indeed such illustrious benefits, most merciful Lord, not that thou mayest add anything to thyself, who art supremely and alone good, since all the fullness of divinity dwells in thee bodily; but that it may become known to all of how great merit he is with thee who is declared by so many miracles on earth, and that his intercession may confidently be implored for the wanderings of the soul, by whose suffrage so many sicknesses of bodies are cured. These miracles were divinely wrought at Ampennum in the presence of all the people who were there.

[12] Meanwhile the most welcome burden is raised on the shoulders of priests, While the body is thence translated to Varennes, deacons, and monks together. It goes forth thence with great praises, and makes for the place which is called Varennes, ^e near which, tents being pitched, we passed that night: but before it was reached, I shall narrate what was done on the way.

XI.

When therefore we had departed further from the aforesaid villa of Ampennum, and, laying the litter with the tomb on the ground, were performing the Office of the sixth hour, there was brought on his father's shoulders a little boy of five years, who, having come forth dumb from his mother's womb, continued also without voice: upon whom, when all were gazing with one look, believing that God's help was coming through the prayers of the kindly Confessor, the venerable man abbot Hilbod, taking his hand, asked him whether he knew who it was that was being carried on the litter. Then he, answering, said: I know. And he: Who is it? And the boy said: This is my lord holy Filibert. And thus, his tongue being loosed, he began to speak, as he could, what he had learned by hearing; and thereafter he did not cease to utter other words also in which he was instructed.

XII.

[13] Not yet had the greatness of this miracle spread itself abroad through all the crowd, dumb and deaf people, when a certain dumb man of nearly thirty years offered himself, who, remaining without voice from the beginning of his birth, nevertheless understood what others spoke. He, since he trusted more in the prayers of others than in his own, as he showed by such tokens as he could, is urged to fall down before the venerable sepulchre and to ask that God's mercy might be present to him through the prayers of the holy Confessor. Then he, prostrating himself on the ground and for some time entreating with all his powers the mercy of the Lord — because he could not with his mouth, with his heart, which God more approves — rose up speaking and magnifying God.

XIII.

Having gone forward hence, when we had now for the greatest part accomplished the journey, we again rested a little. But there was not lacking there a miracle of God, which might be manifested by the merits of the holy Confessor. A certain poor rustic man was drawing by the hand his seven-year-old dumb son, by name Peter. For he feared lest in so copious a multitude of people he should lose him whom he knew, though he were called by his father's shouts, to hear indeed and understand, but by no means to be able to answer. He, when he had been offered in the presence of all, as soon as he touched the pall with which the sepulchre was covered, merited speech, which he had never experienced. This miracle being celebrated, we depart hence also, and come to the said place. But what was done there before sunset must not be passed over in silence.

XIV.

[14] For as the peoples flocked plentifully from this side and that, and ran in troops to the celebration of so great a joy, and those afflicted with other diseases are healed, a certain girl by name Mantia, bearing a withered hand, when she had come thither and had made prayer, her fingers being straightened, her veins filled with a healthful moisture, and her vigor recovered, was restored to health.

XV.

There was then brought in a vessel which is commonly called a vannus ^f a certain woman condemned to a twofold ailment: for she could not walk, because she was crippled in both feet; and to lie down or to sit was granted her not without great pain,

because she was full of sores. But she did not depart disappointed: she merited indeed to receive the use of walking, although not all the sores were at once dried up; yet we have learned that not long afterwards she obtained the fullest health.

XVI.

After these things a boy of ten years is brought by his mother, condemned to a wretched lot: for he suffered from the falling sickness. When his mother had placed him before the sepulchre, he began to roll about wretchedly and to foam, and to be tormented with excessive anguish; but nevertheless he did not depart before God's goodness, through the intervention of the holy Confessor, had restored him to health.

XVII.

[15] These things being thus accomplished, and passing the night as has been said above, and in the place which is called Palus, when the dawn had driven the darkness from the sky, and the sun was now climbing higher, with choirs of psalm-singers going before and the whole company following, we set out to go to the place prepared for our reception, which is called Palus: ^g for tents had been pitched there. And when we had arrived there, the tomb with the most welcome pledge is laid down. Yet the sun could not sink into the waves of the ocean before these miracles which follow had been shown. For a certain boy, by name Ebresanius, carrying his left hand idly (since it rendered him no service, for it was afflicted with weakness), when he had been brought hither, lying a long time near the venerable tomb, departed rejoicing, his hand restored.

XVIII.

And also another boy four years old, whose left knee nature had brought forth contracted, as soon as he was laid there by the faith of his parents, obtained the power of walking, and, as was granted to such an age, unskilled as it was in walking, he began to walk.

XIX.

In like manner a certain girl completing the third year of her age is by the faith of her parents stripped of the same weakness. And because she herself knows not how to give thanks to God, the goodness of almighty God is glorified by all, because in a sex and age so small such marks of his Confessor are made manifest.

XX.

[16] Amid these things there is carried on men's shoulders in a certain little vessel to the sick who implore the Saint's help which is called a corbes, ^h a certain woman Hiltrudis by name, of about thirty years, whose knees had so stiffened, her heels being drawn back and her hamstrings ⁱ closed, that she could take no step. Nevertheless she is set down in that place; but she very quickly obtained help by the Confessor's merits. For, being straightened with great pain and much wailing, going out of the basket, she who had been carried on the shoulders of others does not delay at once to walk on her own feet.

XXI.

There is set down therefore in the aforesaid place by his relatives a certain man by name Bernefred, thirty-nine years old, who for a long time was deprived of two of the body's senses: for he could not speak a word, nor did he hear what was spoken. He indeed, lying a long time near the venerable tomb, by the merits of the Saint and by the faith of his kinsfolk and relatives rises, speech at last being received, glorifying God: who, being asked whether he heard, professed that he heard very well.

XXII.

[17] A certain man by name Dadenus, having his right knee so drawn up that his foot could not touch the ground, with two staves set under his armpits, sought the help of the kindly Confessor. Who, as soon as he touched the litter, like benefits are conferred. his knee being straightened, returned thence with joy without the support of a staff.

XXIII.

A certain woman also, enduring a dreadful pain of the teeth, came to the same place, and began to kiss the litter, that some of the pain might depart, and by a faithful theft, while kissing it, she broke off from it some little piece. And when she had touched with it the teeth in which the pain claimed for itself a larger seat, straightway all the pain, failing, departed from her.

XXIV.

That woman having been granted soundness, another woman likewise, exceedingly eager for health, of nearly fifty years, presses forward, who, as was said, had never been able to look upon the sun standing upright; but as then, so always she had walked bent over: but she without doubt was not cheated of God's mercy. For by the merits of the kindly Confessor, straightway when she touched the litter, she is raised up, and, her deformity being dispelled, she obtained the soundness she had longed for.

ANNOTATIONS.

. Otherwise gaudio* (with joy).

*. That is, fever.

CHAPTER II.

The miracles which were wrought after the body of the same Saint had been placed in the monastery of Déas.

XXV.

Then at length, the sun sinking into the Ocean and the night having run its course, When the body of this holy abbot the dawn stretching forth the day, we departed thence and hastened to the monastery of Déas. ^a When therefore we had entered the monastery, and in the middle of the church, which is built in the likeness of a cross, had laid down the litter with the sacred tomb in which the most holy body was contained, the crowds flocking from every side and desiring to enter, there mingled with them a certain petty thief, who on the past night, having stolen a little band ^b belonging to someone, carried it hidden in his bosom. He indeed, trying to enter the church mixed in with the rest, becomes a marvelous spectacle to the crowds. For in the very entrance of the church he stood as motionless as if he were fixed in the ground. Who, nevertheless, being able to say nothing, all standing by and marveling, began to show the theft hidden in his bosom; which being presently drawn out, he received the use of speech and the ability of entering the church; and, confession being made and a vow taken that he would never thereafter acquire anything by theft, he returned home.

XXVI.

[19] The offices of the Masses at length being celebrated, and the prayers of the Faithful fulfilled according to their vows, had been placed in the monastery of Déas, with thanksgiving some go home, some remain there until the morrow. Among whom a certain blind man, Andrew by name, remaining, sought the suffrage of the holy Confessor: he sought, he did not doubt, and his hope did not fail him. For on that same day he merited to be enlightened, and departs thence joyful.

XXVII.

There was also detained there by his parents a certain little boy whose right foot lacked the use of walking: for, his knee being drawn up, the foot was suspended higher from the ground. But lying a long time before the sepulchre, without the help of his parents or the support of a staff, he who had come crippled departed straightened.

XXVIII.

[20] While these things are thus being done, and the land of Herbadilla ^c rejoices to be illustrated by so great a patron, such fame spreads itself abroad far and wide, several persons run thither and stirs up the inhabitants of many places to seek the suffrages of holy Filibert. Nor does it suffice them that they, being whole, should merely implore this Saint's intercession for the offenses of their souls; but whoever has anyone weighed down with infirmity of body strives to bring him thither by any device. For you would see some making their way thither on one foot with two staves set under the others; some hastening with certain leaps, holding little stools ^d in their hands; some being carried in carts, little baskets, sedan chairs, and litters; and some also brought on horses — dumb, deaf, blind, and those oppressed with various languors running together; who nevertheless, faithfully seeking health, were swiftly healed, as, when we shall have come to their order, we shall take care to narrate.

XXIX.

Meanwhile ^e the venerable sepulchre with the most sacred pledge is taken down from the litter and placed in the right arm of the church, which (as we have said) is built in the manner of a cross, and on the left side of the church that litter is hung up. For the foundations of that church had not at first been laid for the receiving of a burial; but afterwards by the aforesaid venerable abbot Hilbod, the wall of the front being thrown down, and whatever height there was of the cross being overturned from the foundations and amply extended, the place of burial was marvelously vaulted over, three apses ^f being likewise added round about. Let these things be said concerning the addition to the church. But let us return for a little to the point whence we departed.

XXX.

[21] And no great course of time having run by, there is a running from every side by all; of both sexes, there is a running, I say, in rivalry to the thresholds of this Saint by every sex, every rank, and every age. It is doubted whether the female sex ought to be admitted with the other Faithful or not, inasmuch as their frequenting had been altogether nonexistent after the monks had begun to dwell there. And it is decreed by sounder counsel that a common access be granted them until the completion of one year, that is, from the festivity of that Saint, which is celebrated on the twentieth day of the month of August, until the same festivity at the turn of the year; and so it was granted.

XXXI.

And when a copious multitude of people had come from different parts, there was brought by his parents a certain dumb and lame boy of about four years, who by the merits of the kindly Confessor began to walk on the very day on which he was brought; but on the following day he obtained speech.

XXXII.

Nor did a certain man, Deodatus by name, obtain on the same day an unequal remedy: for he, completing the twentieth year of his age, continued altogether lame; but, giving himself for some while to prayer and entreaties, he received the power of walking, and returns whole.

XXXIII.

[22] For in these days a certain woman, remaining for many years blind and with a crippled hand, who, with various diseases when she had asked to be led by her household to the thresholds of the holy Confessor, and had arrived there, applying herself to prayers for four or five days, was not deprived of her desire: for, sight being received and her weakness put to flight, she returned home sound.

XXXIV.

Another woman also, noble so far as the dignity of the world requires, suffering from a flux of blood, sought the suffrages of this Saint with great desire, not far removed from the faith of that woman of the Gospel

(as we believe): for she said within herself, If I shall but touch the fringe of Christ's garment, I shall be saved; but this woman burned with such an ardor of faith that, if she could touch the litter on which the most holy body had been carried, or the linen cloth with which it had been covered, health would follow on the instant. Who, as soon as she entered the church, prostrating herself in prayer at a distance from the sepulchre, and for a very long time imploring by the merits of the holy Confessor that the mercy of the Lord would help her, the superfluous humor being checked, obtained health.

XXXV.

Two women also, being in deadly peril from difficulty of childbirth, asked their husbands to carry them to the thresholds of this Saint; who, fulfilling the wishes of the women, set out to go thither together with them; of whom one, before she entered the monastery, is delivered of her child; but the other, when she had entered the basilica and had poured forth prayer, rises with all speed and swiftly goes out; and scarcely could she reach the outer gate of the monastery before she had brought forth a little boy. And thus fulfilling the office of human nature, and bringing forth in pain, yet snatched from peril, they render thanksgivings to God, magnifying the merits of the holy Confessor.

XXXVI.

[23] A certain man also, Hildebrannus by name, of nearly twenty years, grievously lame, ordered himself to be placed on a wagon, and took care to seek the help of the holy Confessor; and those laboring under ailments, to whose thresholds when he had come, and persevering there in prayers for two or three days, he besought the Lord's mercy, and received the power of walking; and having returned home immediately, he began to limp more grievously (indeed he lost the use of walking in both feet), and being brought again, he is restored to health; who, swiftly going back, is deprived of the use of his feet, and at last, being carried back, is healed. But having been granted soundness, he now dares not depart; he remains without doubt in the service of the holy Confessor. And because he had been born of free parents, he delivers and devotes himself wholly to so excellent a Patron, by whose merits he believed himself saved. Then at length, after some days, leave having been received from the Father of the monastery to return home, he thereafter remained whole.

XXXVII.

For a certain woman from the village of Durium, coming to pray at the basilica of the holy Confessor, took care to bring with her her daughter, who was condemned to blindness, and, watching there for some time, she returned with her daughter blind as she had come. And when she was making her journey, and the hour of taking food had come, in the receiving of drink, and at the invocation of the Lord, she was enlightened by the merits of holy Filibert. And thus she returns with great joy, giving thanks to the mercy of almighty God, and praising the merits of the most blessed Confessor.

XXXVIII.

But another woman from the villa of Borginnum, carried on a little ass, known to many, long unable to walk, when she had poured forth her prayer before the venerable tomb, having received soundness, returned on her own feet.

XXXIX.

And also a certain old woman, having been for twelve years a paralytic, is brought from the village of Ansionnum, ^g and, prayer being made, is straightway restored to health.

XL.

[XL] Finally, within the boundary of Ratinsis ^h a certain man, laboring for three years under a grievous sickness, the Saint's help being implored, was so exhausted in strength that he could not go elsewhere even with a staff. But when he had received something of the wood of the said litter (for whoever could cut off for himself any little piece of it carried it with him out of reverence and love for that Saint), and had kissed it with the utmost honor and reverence, presently he perceived that he had recovered, all infirmity being driven away. For when the next day came, spurning his bed, clothed in his garments, step by step he hastened swiftly to go and visit the sacred thresholds.

XLI.

Nor was a certain woman of St. Martin's within the aforesaid boundary weighed down by a lesser sickness, to whom, when the wood of this litter had been offered by faithful bearers, that at least, after the example of the aforesaid man, she might somewhat recover by the Confessor's merits, and when she had been urged to venerate it with the greatest honor, then she, making light of such reverence for the kindly Confessor, took that particle of wood and cast it into the fire. Yet what she did contemptuously, or rather scornfully, she did not bear without divine vengeance. For no sooner did that wood fall into the fire than the right eye of that wretched woman, leaving its natural place, leapt forth into the same fire. Which, when it had been related by men of that place coming again, was not much believed, until at last the man himself came, of whose benefice that woman was, a very noble man, and one zealous for truth rather than for empty talk, and confirmed that it had so happened.

XLII.

[25] But neither ought that illustrious miracle to be suppressed in silence, but rather made manifest, which is established to have been declared through the wood of this litter. For there is a certain villa not distant from the monastery by too great a length, through his intercession which, when by the carelessness of someone a fire had begun to burn it, and the conflagration was spreading here and there with widening flames, they came to a certain small dwelling in which something of that wood was kept. But when part of that little building had been burned, immediately when the devouring flame reached the pillar on which it hung, so twisting back upon itself, the whole fire grew numb, so that not even a spark thereafter appeared. Finally, when this had resounded far and wide, all who had anything of that wood of the litter brought it to the monastery, asking what they ought to do with it: for they did not dare to keep so venerable a wood without veneration of it. To whom answer was made that they should either place it in the churches near them, in which the Office of God is celebrated day and night, or should restore it whence they had received it: which was so done.

XLIII.

[26] And not long after it happened that there came indeed from the villa of Longadum, to ask the suffrages of the holy Confessor, are restored to health, a certain blind woman, a servant of the holy and most blessed Hilary, who, visiting from time to time the places of the Saints, had (as she herself declared) four times been given light and as many times been blinded. She came indeed, as has been said, for this cause, that she might merit to receive light. She received it nevertheless by the compassion of Christ, but on her way back she is blinded on the road. Again she returns and is enlightened. Meanwhile she is urged by some to make confession with her whole heart to some priest, lest perchance the darkness of the soul should hinder the light of the eyes. But that wretched woman, spurning this most salutary counsel, burst out in vexation, further than was fitting, into these words, saying that holy Filibert was mocking her and amusing himself pleasantly. This being said, she became dumb, and thus living three days without speech, she ended her life before the doors of the monastery.

XLIV.

[27] Now indeed some space of time had passed, and behold, the people of various cities and various places, flocking in troops to implore the patronage of that Saint, and, the fame of the miracles growing common, had made an almost innumerable throng of both sexes. They enter the church by turns; among the first who enter there presses in a certain paralytic woman, as one upon whom the utmost necessity lay (for seven years she had suffered an ailment of this kind), who, as soon as she fell down not in vain before the sepulchre, beseeching the mercy of the Lord, whatever there was of infirmity departed, and, all who were present marveling, she withdrew sound.

XLV.

There comes forth straightway out of so great a multitude, after a little, a certain man of no small faith, to whom for two years the use of speech was denied, and whose right hand and foot were withered, and who, suppliantly and not vainly beseeching him who knows all things, who also beholds the hearts of all, asked with abundant prayer from his inmost heart that help be brought him by the merits of the holy man; whose faith and devotion God's mercy regarding, by the merits of the kindly Confessor granted help to him in need, restoring speech and repairing his hand and his walking.

XLVI.

That man being restored to soundness, there was presented from the territory of Nantes ⁱ a certain woman whose right side of the body was so wholly weakened that she could neither walk nor do anything useful. Who, imploring with suppliant heart the most bountiful compassion of the Lord, having obtained health, returned joyful.

XLVII.

[28] Meanwhile there is carried on horseback a certain man lame in both feet, and are brought thither even from more remote places who, passing his tenth year without walking, was likewise reaching the eleventh. He, when he had seen the church of the holy Confessor from afar, dismounted from his horse with all speed, and partly on his feet, partly also creeping on the ground with his hands, as was granted to such a runner, coming swiftly before the sepulchre, with all his powers sought the help of almighty God through the intervention of the holy man. At length, when he wished to rise from prayer, and had grasped with his right hand the lattices by which, being supported, he might rise more easily, straightway by the Confessor's intercession he is raised up whole, and goes out of the church rejoicing.

XLVIII.

But while by such illustrious miracles the merits of the holy Confessor are disclosed to the world, and the most bountiful goodness of God is in such things venerated, worshiped, adored, magnified, the city of Nantes shows itself not to be altogether immune from every blemish. For it sends to the thresholds of this Saint a certain man bound with chains, weighed down with a heavy burden, full of a demon: but neither did the merits of the kindly Confessor know how to cease from putting to flight a plague of this kind. For the wretched man's kinsfolk and acquaintances who had brought him keep watch over him: willing or unwilling, he practices frugality; an exorcism is read over him, prayer is made to God for him; the snares of the enemy depart, he is freed from the diabolical fury; he is restored to the church, associated with the faithful company: he renders praises to God, gives thanks to the holy Confessor, by whose prayer he believes himself delivered; he remains there some days, and departs whole.

XLIX.

[29] Afterwards there are brought in like manner several possessed persons, whose names and places, so far as they occur to memory, possessed and otherwise afflicted persons, we have preferred to set down. For the first of these is brought from Ansionnum, a village of Poitiers; the second from the monastery of St. Martin of Vertou; ^k the third from the little monastery of Verna, ^l Datbert by name; in the fifth place of the order two widowed women are brought from the territory of Nantes, of whom one was called Dominica; the other's name has slipped my memory. In the sixth place also a certain woman from the villa of Cavannæ. These at length, raging in many ways, as being driven by malign spirits, and keeping watch near the sepulchre or the thresholds of the church, giving themselves, though unwilling, to fastings and abstinence, at length by the merits of the holy Confessor were regarded by God's mercy, and, all harassment of the unclean spirits being driven out, receiving their former sense, all returned home unharmed, praising God.

In what manner also within the said boundary of Ratinsis a certain woman fell into madness must be disclosed. For on a certain day, as she went out of her house, her little son remained alone within: to whom, lest perhaps, as is wont easily to happen to such an age, weeping should arise, there was given — I know not whether it was an egg or an apple. And there was in that same house a vessel holding a measure, or more than that, full of water. Which, when the little boy had approached, what he held in his hand fell in. But he, pressing forward, ignorant of the peril, more than he ought, his step slipping, rolls into the water and dies. But the mother, returning after a little, calling loudly for the boy again and again and running hither and thither, as soon as she found the lifeless little body, fell down; and being made powerless of mind, she went out of her senses. But being brought to the thresholds of this Saint by her husband's doing, by the mercy of God and the merits of the holy Confessor she merited recovery.

LI.

[30] Poitiers, ^m finally, a populous city, does not suffer itself to be free from professing that it has

something that is not of health. and they obtain the health they desire. It too sends a mad man, Martin by name, made powerless of mind, destitute of all health, filled with a demon. But neither toward him was God's goodness slow. For on the third day being completed after he came thither, he was made whole, and returned joyful, glorifying God.

LII.

But I shall record [] this also, how one brought thither from a neighboring place, full of this most grievous plague, although he had not learned letters, sang praises in the basilica of the holy Confessor. For the Lord's day was at hand, and the signal had been rung for performing the office of the first hour of the day. Then that wretched man, being led into the church, began wretchedly to rage; but growing quiet for a little, when the hymn of that hour was being sung, he began to sing that hymn louder than the rest, as though from his earliest age he had learned letters or the hymn. And also he sang in like manner certain verses of the psalms, as if he knew letters. But whoever shall read these things will easily be able to weigh why the unclean spirit uttered such things through his mouth. Assuredly he sang not because he cared for the Office of God, but that he might hinder those intent on God's Office; acting after his own kind, [] ⁿ always desiring to hinder the good and to turn them from the way of truth.

ANNOTATIONS.

. The Belfort manuscript: memorabo*.

. Chifflet: satagens*.

. Perhaps alis*, that is, the armpits.

CHAPTER III.

Other miracles which occurred in the same monastery before the Saint's relics.

LIII.

The kindly day had come on which the annual festivity of the most blessed Confessor is celebrated from his burial on the thirteenth of the Kalends of September, On the Saint's annual festivity and a copious people had gathered to his solemnity. But that so great a festivity might be made more glorious, it is adorned also with miracles, which briefly noted are subjoined. For a certain woman Dumfrada, being carried on a litter, before she had been brought as far as the church, leaping from the litter, went to the holy sepulchre not lame, as before she had been from her mother's womb, but with free step; and, prayers being poured forth, the people marveling, she returned home whole.

LIV.

A certain old woman from Quavasium, [*] a village of Poitiers, living for many seasons crippled in her hands, merited on the same day to recover the loss of her hands.

LV.

And also a certain lame man dwelling in the neighborhood of the monastery, of nearly twelve years, received the use of walking.

LVI.

But another lame man from the region of Anjou, ^a having the calves of his legs set awry from birth, and scarcely creeping with two little stools by certain leaps, at almost the same moment is restored to soundness, and, all being astounded at such merits of the holy Confessor, God is glorified by all.

LVII.

In like manner a certain Betto by name, brought from the villa of Provingaria in the district of Nantes, crippled in both feet, being made straight in the presence of all the people, departed whole.

LVIII.

[32] The solemnities of the Masses being accomplished, a certain woman sprung in the parts of Brittany, blind and dumb persons, Romeda [*] by name, who had passed thirty years without light, merited to receive light, no small multitude of people waiting.

LIX.

Let it moreover be said that a certain woman of St. Martin's was brought, Resta by name, weakened in every framework of her limbs and bound by a contraction of the sinews, who nevertheless gained the vows she had desired, and at length returned whole, though she had come exceedingly wretched.

LX.

To this festivity also a woman Dodolenis, dumb from birth (for she was thirty years old), when she had seen her mistress going, burst out after her into words of this kind: Lady, lady, she cried, wait for me, she said: for I will go with thee to the festivity of the lord and most holy Filibert. For in such words receiving the office of speech, she busied herself to hasten joyfully to the said festivity, and made known to all in what manner she had received speech.

LXI.

But what was done in a certain boy by the merits of that Saint must not be passed over in silence. For in Marga, a little villa of that Saint, a certain woman, bearing a son, had brought him forth into the light of this world without the light of his eyes. But when she had begun to carry him to this festivity, straightway as she went out of her house the little boy's eyes were opened, and seeing he was brought to the sacred thresholds, and afforded no small dancing for joy to all who beheld him at such a deed.

LXII.

[33] But not many days after the festivity was past, a crippled woman I have thought it pleasing to narrate how there was brought and healed from the territory of Le Mans a certain woman, Rainildis by name, from whom a long-lasting sickness had withdrawn the power of walking upright, and had crippled her hand, and a very strong hump, seizing her back, had unhappily bent her over, so that she could not look at the sky, but after the manner of a four-footed animal she used, as her feet, so also her hands in going. For she had often frequented the places of the Saints that she might merit healing: but nevertheless she had not yet merited to obtain health. She was at length admonished in sleep, as she herself testified, that if she wished to become sound she should busy herself to seek the patronage of blessed Filibert. But she, awaking, greatly rejoicing at so longed-for an answer, together with her son, Rainarius by name, of about eleven years, who from a crippled mother had come forth crippled, boarded a ship, and with swift course, the river Sarthe ^b driving her, enters the stream of the Mayenne, ^c which, running with a heavier rush, goes down into the channel of the Loire, ^d and ran swiftly as far as the desired harbor which is called Ratiatum, distant eight miles from the monastery. Then the mother with her son, leaving the ship, mounts a wagon and asks to be brought to the desired thresholds. But when she was distant from the monastery not more than a mile and a half, her aforesaid son, casting himself from the wagon, though he was crippled in both feet, strives to walk in a straight path, and without anyone's help completes the journey begun.

[34] But the mother, seeing this, becomes more eager for health, and believes that she is not to be forsaken by the Lord's mercy. or a paralytic, Being brought to the desired thresholds, she enters the basilica of the holy Confessor; and, prayers being poured forth, she places herself beneath the aforesaid litter, and, sleep coming on, falls asleep. And while she took her sleep, it seemed to her that holy Filibert had come to her, and, striking her hump, had roused her. Being awakened at length by this vision, blood began to flow from her mouth and nostrils not only drop by drop but copiously: and she meanwhile cried nothing else but, Holy Filibert, help. For the evening office was then being celebrated, and when it was ended, it is asked of her what was the matter with her, or why she thus filled the basilica with cries. But she, asserting that she had beheld this vision, rose up, being straightened not without great pain from that place in which she lay, and is led to the venerable sepulchre: and, all her deformity being taken away, she obtained soundness. She remained finally afterwards for some days before the outer gate of the monastery with her son, unwilling to leave the place in which she had been visited by the Lord's mercy and restored to health by the prayers of the holy Confessor.

LXIII.

[35] In these days also a very great multitude of people, coming from the district of Rennes, ^f and others oppressed with various diseases are healed, brought to the Saint's thresholds a certain girl whom her mother's womb had brought forth dumb. But that the merits of this holy man might be declared, and the devotion of the accompanying people might blaze up more and more, on the way the girl's tongue was loosed, and she began to speak rightly. And when she had entered the church, she said in order the Lord's prayer, which she had never spoken, glorifying God.

LXIV.

Nor ought it to be passed over in silence that from the same place a certain woman, Salatia by name, was brought crippled and received health.

LXV.

It ought also to be disclosed that a certain girl, lacking the use of both hands, merited recovery by the merits of this Saint.

LXVI.

But about the same time a certain woman Aldetrudis, coming from Coutances, thirty years old, an inhabitant of the place which is called Duo-Gemelli, ^g before the holy sepulchre besought with frequent prayers the help of the Lord: for she was blind, and receiving from passers-by an allowance of food, lived thereby. She indeed, watching at the door, and imploring day and night the intervention of this Saint, merited to be enlightened, because to knock

she did not cease; who afterwards, cleansing the forecourt of the church rather often with brooms, remained there some days, and at length departed rejoicing.

LXVII.

But why should I be silent about what is established to be known to very many? For a certain dropsical woman sought the patronage of this Saint. But when she had drunk of the wine in which the blessed man's staff had been washed, all the swelling being checked, she is made whole.

LXVIII.

In like manner a certain dropsical boy, the son of a certain noble man, experienced this remedy, who, having drunk of that same wine, and being called on his own part, was freed from the same deadly humor.

LXIX.

[36] Meanwhile the year rolls round, and peoples almost innumerable flock to this Saint's festivity. and two are punished for theft The female sex is present in abundance, rejoicing in so great a Patron and grieving at the prohibition of their entrance. Meanwhile the solemnities of the Masses are celebrated, the miracles of God are shown. A certain Ratbert by name, lame in both feet, by the intervention of the holy Confessor is made straight before all the concourse of the people, and rejoices to walk on his own feet, who, plying his arms like oars and carrying two little stools in his hands, had come thither exceedingly worn out.

LXX.

Likewise a certain Dominicus by name, limping in his right knee, the contraction being untied, received the power of walking, a very great crowd looking on.

LXXI.

There was also on the same day a third miracle shown by the merits of the holy man, which by no means ought to be covered in silence. For, as men and women were running, as has been said, to the basilica of the Confessor, on the night before the monastery was reached, a certain woman stole the band of her companion: but having no fear thereat, she sought the church with the rest. The praises of the Masses being ended, and the two aforesaid miracles also being wrought, all prepare to return home. She too joins her company and attempts to go back; who, when she had come to the bridge which gives passage over the river Boulogne ^h to those coming to the monastery, fell backwards. While those who were present were astounded, she rose; and again wishing to go forward, she fell backwards. Then, being asked by her household whether she perhaps had some hidden crime whereby she made God unappeased toward her, she confessed that a theft was upon her. But the men, the more solicitous at this, return, leading her to the monastery. This becomes known to all; praises are rendered by all to God, who by the merits of the kindly Confessor thus makes hidden things to be manifest. After these things she, confession having been made from the heart and penance received, returned home.

LXXII.

[37] But, the approach of women being forbidden, a cross is fixed as a sign at some distance from the outer gate of the monastery, and are punished for irreverence. up to which both sexes may be admitted, for the sake, namely, of business, because a fair is held there; in which what happened on a certain day I shall relate. For a multitude of common people had come to pray at the sacred sepulchre, and, their vows being fulfilled, desired to return. Then one of the crowd entered a tavern to buy himself wine. For in those days, if I mistake not, a sextary of wine was sold for one denarius. But the buyer wished to buy only half a sextary: yet he had a whole denarius, not a half. And it was agreed between them that the seller should take the whole denarius, and should give the buyer one half-denarius and half a sextary of wine. But he who was selling, not attending well to his business, gave a sextary of wine and half a denarius. The buyer, considering these things, was unwilling to make it known to the seller; but going off to his meal, he drank the wine with his companions. But he who suffered the loss, coming to himself, understood that he had given more wine than he ought, and moreover had given back the price: who, waiting a little, that same man returns with that half-denarius, asking that wine be again given him for it. Then he who had just been cheated in the transaction said: Thou jestest well with me, friend; for thou bringest not thine own but mine: for thou hast taken both my wine and my price. But he began to affirm with an oath that he had brought nothing but his own, and at last bound himself, no one compelling him, with such a bond: May it not please the most blessed Filibert, he said, if what thou sayest against me be true, that I carry hence with me the wine which I have drunk. And without delay, scarcely could he say this sooner than with disgrace he cast up before all what he had unjustly drunk; and, being emptied of the drink, he gave back the half-denarius and departed confounded. Let those who take the name of almighty God in vain weigh from this what they deserve, since the name of the holy Confessor availed so much.

ANNOTATIONS.

. Chifflet: Cucviaco*.

. Chifflet: Romedo*.

CHAPTER IV.

The remaining benefits which were there conferred on the sick and afflicted through the intercession of this Saint.

LXXIII.

As time also ran on, and the peoples who had already visited this Saint's thresholds The patronage of this Saint being invoked, frequented them again, and others who had not yet come thither assembled, the things which were done worthy of remembrance do not seem to be passed over in silence. For from the territory of Tours a certain Theodoric by name, crippled in the knees, that he might merit God's help by the patronage of blessed Filibert, is carried to his basilica in a cart; who, watching for some while before the door of the basilica, did not await help in vain. For his knees being restored, and the vehicle being despised, he departed whole.

LXXIV.

A certain boy also of seven years, Ragambert by name, suffering with exceeding pain an inflammation of the eyes, rejoiced by the intercession of that Saint that he had both been rid of the pain of his eyes and had received most clear sight.

LXXV.

[39] Finally, how a certain blind man about the same time, Genocher by name, a blind man is enlightened, sprung from Brittany, was enlightened, I shall relate. For when his sight had begun to grow heavy and to be covered with a certain thick white film, he asked of his lord that he might be allowed to seek the suffrage of the holy Confessor; nor yet did he obtain it. He is kept at his accustomed service, and access is denied him: meanwhile he is blinded in one eye. He entreats again his cruel lord, and most humbly begs him to give him leave to go to the said thresholds; and, upon his refusing, as he had lost the one eye, so he lost the other also, and becomes wholly blind. Then his lord, since he could wring no service from him (for he could not see what he was doing), gave him leave. And he in whatever way he could went to the longed-for thresholds. Who, awaiting for a long time the Lord's mercy through the merits of the kindly Confessor, on the third day after he came thither merited to be enlightened; and, having no injury of the eyes, he who had come blind departed seeing.

LXXVI.

[40] From the borders of Blois indeed a certain man, dumb as well as lame, the fame of such powers flying far and wide, is carried to the thresholds of so excellent a Patron, and several men and women having such constancy of faith, as he himself afterwards confessed, that if he should merit to be brought to the venerable sepulchre, he would straightway be rid of his lameness and would receive speech; which the outcome of the matter thus proved: for when he had been brought thither, imploring God with heart and faith, because he could not with words, and beseeching from his marrow the intercession of this Saint, he merited to receive at once both walking and speech.

LXXVII.

For a certain rustic dwelling in a certain villa distant fifteen miles from the monastery had lost his ox. Whom seeking through various places, and by no means finding him, he made a candle, and bringing it to the Saint's sepulchre lighted it, and with tearful complaint began to entreat holy Filibert that he would restore to him his lost ox. He does this for a long while, and, that he might not depart disappointed, he places also upon the sepulchre a cup ^a of cast silver of the weight of twenty denarii. ^b After these things he goes out thence, and before the outer gate of the monastery he found the ox which he was seeking, straying, bearing on his horns the rope with which he had been led away. Then giving thanks to God and beseeching the holy Confessor, he received his beast and led him back to the familiar stalls.

LXXVIII.

[41] A certain poor little man from the borders of the territory of Nantes, in various necessities desiring to visit the basilica of the holy man, came as far as the bank of the Loire: and a ship being found which was about to cross the river, he asked of the steersman that he would grant him passage. But the steersman, because the poor fellow had not the wherewithal to pay the fare, his prayers being spurned and the rope loosed, when he strives to make for the further side, and had now already passed the middle of the river, was suddenly stupefied and grew numb, his helm being lost; and the ship so stood motionless, the rower laboring in vain, that it seemed to be set on dry land and not in the river. Then the men who were in the ship, coming to themselves, judged that they were suffering such things on account of their scorn of the poor man. Wherefore, swiftly returning, as though the ship ran of its own accord, whence they had set out, they order the poor little man to go aboard the ship, and with a most swift course they cross the aforesaid river. And the steersman of that ship, taking up the poor fellow, brought him to the place he desired, and made known what had happened to him on account of his scorn of that poor man. This man was restored to health, for he was laboring under a quartan ague; ^c and the other, his prayers being performed, brought back whole him whom he had brought worn out with a grievous disease, and set him across the bank of the said river.

LXXIX.

[42] How a certain man Marinus by name, or by what exchange, received the power of walking, and infirmities must not be concealed. For lying fifteen years without walking, he was likewise entering upon the sixteenth. But hearing later than he ought — or, if he had heard, he had passed by so many illustrious marks of the Confessor with a deaf ear, as it is wont to be said — he orders a wax taper to be made, and commands it to be carried to the holy sepulchre. But the bearer of the taper had scarcely completed half [*] a mile when this man felt himself to be more at ease; and, his vigor gradually returning, all weakness or contraction being driven out, he obtained soundness

But afterwards, to adore the Lord and to render thanks to his Intercessor, he came whole to the monastery, making known how the divine power by the merits of the kindly Confessor had bestowed health upon him.

LXXX.

But on a certain day a certain woman in the aforesaid villa of Boginnum, which is separated from the monastery by a small space, kindling a fire at home, the flame seized her little house: who, when she had no help of men, began to invoke holy Filibert to help her. Then the flame, torn away from her little house, laid hold of the neighboring trees, and, not harming the timber, is bent back dying upon itself, and the house remained unburnt. This assuredly the invocation of the name of so most glorious a man, and the faith of the poor little woman, accomplished.

LXXXI.

[43] For a certain man of the common sort, sick for a long time, experience his help. ordered himself to be placed on his wagon and to be carried to this Saint's thresholds; who, when he had been brought and was persevering some days in prayers, and was watching at the door day and night, on a certain night, when he had given himself to sleep, saw as it were holy Filibert standing by him, offering him two oxen having golden horns and saying: Take, O man, these oxen, and yoking them to thy wagon, go whole to thy house. And when he had beheld the vision, after a little, sleep being shaken off and waking, he found himself whole, as he had desired for many days, and giving thanks to God he narrated how, beholding a vision, he had been made whole.

LXXXII.

[44] At the same time it happened that from the parts of Brittany Breton sailors, ships came to the aforesaid harbor which is called Furcæ for the sake of trading. But amid their trading, the men of one ship only, the steersman not knowing, partly by stealing, partly by buying, and this by theft, [] carried off no small part of the lead of the blessed Confessor, which was kept in that harbor and which also on account of the Northmen had been carried off from the often-mentioned island. Their business being finished, they desire to return; but the favorable wind ceasing, they are detained five days. On the sixth day at length coming, the east wind [] blowing gently, the ropes being loosed, they prepare to set out on their journey, and, the ships being brought into the deep, they come, willing or unwilling, to the harbor of our island which is called Concha; and, the anchors being cast, they stay, the wind falling calm. They tarry there nonetheless nine days. And there are given them by the islanders the things necessary for eating and drinking, as to foreigners. For they could not eat of their own merchandise: for they had not brought grain, but were carrying salt only.

[45] who had stolen lead belonging to the Saint, But on the tenth day, as the sun rose, the east wind likewise arose. And the sailors, rejoicing, raise the yard-arms and give their sails to the wind. And when they had been carried further from the land, the east wind ceasing, they are borne by the south-west wind to a certain island of Brittany to which the name Bafus has been given: and there, because they do not merit a prosperous breeze, they are detained seven days, and this deservedly. For if they had remembered what those Bretons who stole a young ox while blessed Filibert was yet living in the flesh had suffered, they would never have thought that he who now reigns with Christ in heaven — blessed Filibert, I say — could do less, or was of less merit. And if this was a matter of shame, or the shamelessness of theft forbade it, or even (which may be likely) they had never heard that miracle reported, at least they ought to have remembered how on a certain occasion he obtained from the Lord by his prayer and that of his Brethren a wind for other Bretons, who were wasting away from want in an exceeding famine, to return home.

[46] are tossed by a tempest, They tarry besides, as has been said, on the island of Bafus for seven days. But on the eighth day, a favorable breeze rising, they commit themselves to the sea; and when, a more abundant wind driving them, with swiftest course, the keel cleaving the foaming mountains, the ships raised themselves higher, there is shown them a sign not so much marvelous as terrible. For the look-out man, who was in the first ship, watching the course of the following ships lest they should run upon the sands, suddenly beholds a horseman opposite him bearing three darts, running with such an onset and such power, his horse let loose, that he seemed to have power to destroy or even to sink them all: whom he believed to be none other than holy Filibert. This onset also being made, the look-out man alone, who was conscious of the theft, beholding it, the horseman disappeared; and, the east wind being checked and the north-west blowing, they return to the shore of the island of Bafus whence they had departed. But while the sailors were dismayed in mind and knew not what to do (for no one knew of the theft except only those who had perpetrated it), on that same night blessed Filibert, appearing in sleep to a certain man on that island who had remained crippled for a long time, said: Arise, O young man, in the name of the Lord be whole, and go; tell those Bretons that they ought not to carry away with them my lead which they have stolen: and this thou shalt tell them in truth, that until it be given back they will not be able to have a prosperous breeze nor to reach their country.

[47] At length, the day being given, the man hastens to rise from his bed, until they restore what they had taken; but as one unskilled in walking, with tottering step, yet supported by a staff, he goes to the church of that island, and makes known the vision which he had seen to the priest dwelling there. All doubt of scruple is taken away, so that nothing prevents its being so believed, especially since a lame man made whole was reporting such things. He therefore who had been made whole goes with the priest to the ships of the Bretons: the priest gives them a discourse of preaching; the theft hidden in their ships is made known. Delay being set aside, all the ships are searched; there are found in one very many plates of lead: they are given back to the priest; the Bretons make confession, doing penitence for the deed. The wind is restored to them; they return to the shores long desired. But that priest, turning the plates of lead into cast masses, took care to send them from that island by ships coming to our harbor, and ordered it to be narrated how the merits of the holy Confessor had been shown in the crippled man. Of the Bretons the matter stands thus.

[48] At the same time finally a certain Gertrannus by name, and on his other clients, brother by birth and brother in weakness of the above-mentioned and straightened Hiltrudis, watching a long time about the doors of this Saint's basilica, had been able to lay hold of nothing of health. But when the day of the greater Litany was at hand, and he had laid himself on his pallet, a very strong heat rushing upon him, he began so to burn in all his limbs as though he were held almost in a frying-pan: he passed the night in whatever way he could, thus tormented; but when the sun's radiance had made the world visible to all, he rose from his bed straightened, and on that day, as is the custom of the Church, he followed the standards of the cross, and thereafter remained sound.

LXXXIII.

[49] Nor do I think it beside the purpose if I relate how a certain man dwelling within the often-mentioned boundary of Ratinsis who had piously invoked this Saint, escaped the peril of death. He had therefore been invited by friends to a meal. And when a great banquet had been prepared, and various dainty foods had been brought in, there was not lacking also an abundance of fish. And because they dwelt on the shore of the ocean, many kinds of fish were brought, among which is offered a sea-wolf; which, when he greedily takes it, as a fish exceedingly delightful, though its name be repellent, one of the bones ^d which stand out on its back stuck in the throat of the eater, who out of exceeding shame, as a man of advanced age, was unwilling that anyone should be aware of his ailment. Rising at length from the table wounded in the throat, he hastens to his house: which he makes known, I do not say to anyone, but not even to his own wife. Four or five days pass; the throat swells. The seventh approaches; passage is denied to food and drink; but not even so does he disclose to anyone what evil was within him.

[50] wondrous benefits are conferred, But on the eighth day he hastily mounts his horse and betakes himself to this Saint's suffrage. But because he came to the monastery in the evening, he lodges that night near the first gate of the monastery. And when the signal had sounded for the nocturnal office, he, awaking, without any noise of hawking or impulse of coughing, perceived the bone lying upon his tongue; which taking, he showed to all who were present, and joyfully made known how it had stuck in his throat, and how many days it had been there. Its most sharp projection had as much of length as the middle joint of the medical finger ^e can be extended in a man's hand. Without doubt the divine mercy granted in such a deed to his glorious soldier what he had promised he would do through the Prophet, that before he was invoked he would be at hand to one not praying.

[51] which the narrator himself also received. These things therefore being briefly set forth, we make an end of speaking, not because the miracles have failed, but because they are manifold, and the body of the most blessed Filibert has not yet been transferred. Therefore there must be annexed to the following work both those miracles which in our days, besides those written above, and also some which are reported as of old from the ancients, and which are held by no writing; and moreover those which in his transference the mercy of the Lord will deign, as we believe, to work. I beseech besides all who shall perhaps read these things, not for love of the kindly Confessor, that they pray to obtain by his prayers, from the mercy of the most merciful Lord, pardon of my sins — by whose merits I know myself to have been three times freed from tertian and once from quartan agues, our Lord Jesus Christ, born for us and having suffered in the flesh, granting it, who with the Father and the Holy Spirit lives and reigns God through the infinite ages of ages. Amen.

ANNOTATIONS.

. Otherwise unum* (one).

*. That is, by stealth.

*. That is, by the east wind.

BOOK TWO.

PREFACE.

The author in the prologue warns that the body of St. Filibert He who has read the marks of virtues and the illustrious miracles in the preceding little book, which concerning the virtues of blessed Filibert, though less worthily than I ought,

I composed, yet as I was able at that time, and in which I had promised in the following one that I would write the things which remained, or even those which the divine power should grant — I am compelled to disclose not so much miracles (alas the grief!) as the calamitous perils of almost all the western kingdoms. For the discourse will not be able duly to preserve the order of its reasoning unless the extensions of the times be reported. Nor indeed to Hilduin, ^a who long ago died, ^b as I had promised; but for anyone desiring to know, these things are written. For when the eight hundred and thirty-sixth year of the Incarnation of Christ, the Redeemer of all, was rolling round, and some little peace smiled in the reign of Louis, and with immense joys of the peoples the translation of the said Confessor, as has been set forth, was most solemnly honored, venerated, and glorified by all — not long after, namely two and a half years having run by, the aforesaid Emperor dies; ^c and, an equal space having been traversed, sixty-seven [*] ships ^d of the Northmen enter the channel of the Loire with a sudden course. They take the city of Nantes; they slaughter with the edge of the sword the bishop and the clergy with a very great multitude of the people; but what remains they give over to captivity.

[53] Moreover the successor of the kingdom of the emperor Louis was Charles, on account of the repeated incursions of the Normans, who was being brought up in the royal hall, when the above-written brothers of his, each his own (namely Lothar and Louis, Pippin having died before his father), obtained their kingdom. But because in such matters brevity must be studied (for we did not undertake this in order that deeds rather to be passed over in silence or bewailed should be reported, rather than the miracles of the holy Confessor), first there arises discord between the above-written brothers, then at length among the chief men of the kingdom. Then the younger brothers, Louis and Charles, rise up against Lothar the elder brother. Horrible wars, as it were civil, are massed together: a mournful and wretched victory falls to the younger brothers: their discord adds strength to strangers. Right is abandoned, men proceed by wrong; the guarding of the shores of the Ocean sea is deserted; wars cease without, and rage within; the number of ships is increased, the innumerable number of the Northmen grows: everywhere there are slaughters of Christians, plunderings, devastations, burnings, as, so long as the world shall stand, will be plain by manifest tokens. Whatever cities they approach are taken, none resisting: the city of Bordeaux is taken, of Périgueux, of Saintes, of Limoges, Angoulême, and the city of Toulouse: the cities of Angers, of Tours likewise, and of Orléans are ruined. Very many ashes of the Saints are carried off; there comes to pass almost that which the Lord threatens through the Prophet: From the North shall an evil be spread over all the inhabitants of the earth. We too flee to the place which is called Cunault, ^e in the territory of Anjou, upon the channel of the Loire, which the said glorious king Charles, on account of the impending peril, before Angers was taken, had given us for the sake of refuge — the body of blessed Filibert being still left in the monastery which is called Déas, although it had been burned by the Northmen. For the land of Herbadilla did not yet suffer itself to be despoiled of so great a patron, so long as some part of the monks could remain there.

[54] which from the dissension of the princes of the Franks increased daily, Then after some few years an almost innumerable multitude of ships of the Northmen enters the river Seine. For in those parts no less evil rages. They invade the city of Rouen, lay it waste, burn it: likewise they take the cities of Paris, of Beauvais, and of Meaux, and lay waste the castle of Melun: Chartres is taken; they lay waste Évreux; and Bayeux, and the remaining cities on every side they invade. Almost no place, no monastery remains untouched: all take to flight. Rare is he who says: Stand, stand, resist, fight for country, children, and race. And thus, growing torpid and quarreling with one another, what they ought to have defended with arms they buy off with tributes, and the kingdom of the Christians is ruined. Moreover they go to the Spains, they enter the river Rhone, they lay waste Italy.

[55] at last was translated from the monastery of Déas to Cunault. But while so great wars, domestic and foreign, rage everywhere, the eight hundred and fifty-seventh year of the Incarnation of Christ had flowed by. And because there was in us some hope of returning home — which nevertheless is proved to be still vain — since we were lodged in flight now here, now there, in various places, the body of blessed Filibert, as has been said, had been left in its own soil: because, evils raging everywhere, we could obtain no sure place of security. But when no refuge was afforded anywhere or from any quarter, not enduring that the most holy body should not be carried about with us in every direction, it is snatched almost from the very hands of the Northmen, rather by stealth than translated with festal praises, and is placed in the said place which is called Cunault; yet in such a way that, when necessity should press, it could be translated elsewhere. Which is established to have been done in the year of the Lord's Incarnation eight hundred and sixty-two, when, being moved from Cunault, it was translated to Messais, ^f its own villa. Where how great miracles shone forth by his glorious merits will be made plain by the notes subjoined, when those things which we said at the end of the preceding little book remained shall have been written. But because neither does the persecution of the pagans cease, nor does the rolling of time know how to stand still, and my suns are diminished by momentary courses, now the time and the matter require that they be disclosed.

ANNOTATIONS.

. Chifflet: sexa sept.*

SINGLE CHAPTER.

Ancient and more recent miracles, which occurred both on the island of Hério and in the translation of the body to Messais.

CHAPTER I.

But when we had come from Hério, an island of the Ocean, to the villa of Ampennum, Then he narrates some miracles, and thence through Varennes to the place which is called Palus, and thence had entered the monastery of Déas with the holy pledge, as has been related, so great a multitude of people of both sexes was present that it was reckoned altogether innumerable. There was present there also a certain servant of that same Saint from the little villa of Celensis, having with her a son condemned in the use of his mouth, brought forth dumb from her womb. But when, as is wont to happen in so great a density of people, some persons had come in between the mother and the son, and the boy had begun not to see his mother, he began to call to her with a clear voice by her own name. But the mother, recognizing the name, not knowing whose voice she heard, turns back, and finding the boy speaking, is astounded and marvels: and thus to the praise of the holy Confessor the dumb speaks, the mother rejoices, the people is glad, God, whose is whatever of good there is, is glorified by all.

II.

[57] How a certain man of the common multitude merited to obtain health wrought in the earlier translations; seems fit to be inserted. There had come on a certain day to the thresholds of the kindly Confessor no small company of people, and, their vows being fulfilled, was returning, and met a very great throng of men who were coming to pray; among whom one labored, oppressed with a most violent fever. Then one of those returning said that he had a particle of the litter mentioned above; affirming that if it were dipped in wine, and he should confidently, doubting nothing, drink thereof, he would straightway merit to be healed. He believed him who said such things to him: the particle of wood is dipped in wine, the wine is drunk, the fever is put to flight, health follows, joyful and whole he walks to the thresholds of the holy Confessor, and more joyful returns home.

III.

There was brought also a certain little dumb boy, that by the merits of the kindly Confessor he might be able to receive speech; and, the divine clemency consoling him, [*] he received it; but after some time he lost it; and being brought again he receives it, retains it, speaks, and departs rejoicing.

IV.

[58] No long course of time having passed, there is brought a certain man crushed by a horrible plague and invaded by a swarm of demons. He, when he had been brought near the sepulchre of the holy man, began to rave in divers ways: who, amid divers motions of the body, with arms stretched upward, was borne round in a circle with such whirling, uttering savage cries, that no one could doubt that he was tormented by unclean spirits. But the plague could not long prevail against him, the prayers of the holy Confessor being interposed: for the demoniacal harassment being more swiftly driven out, he was restored to health, and with thanksgiving returned safe to his own house.

A certain man, lacking the use of his foot and the faculty of his mouth, came on a certain day to Lucionnum, ^a our village, in which relics of the most blessed virgin Mary, exceedingly excellent, were kept. He applies himself to prayers, he is made straight, joyful, and leaping up he walks. He is weighed down at night with a sleep much heavier than he was wont; he is admonished in sleep that he who had already been made straight, if he wished to speak, should seek the thresholds of holy Filibert. Without delay he comes, straight and dumb, stands there two or three days; his tongue is loosed; he makes known how he had first been made straight, and afterwards had merited to speak; he remains with us some days, and departs whole.

VI.

[59] The renown of so great and such miracles flying far and wide, but omitted there, the city which they call Bourges is astounded and marvels. It too at length sends to the patronage of the holy Confessor a most noble man, powerful in the dignity of the world, but yet vexed with a quartan fever, who had labored under such a distemper a year and a half. And when he had applied himself to prayer for some while before the sepulchre, he rose and said that he was thirsty; and drinking the wine with which the staff of the holy Confessor had been washed, on the ground, carpets being thrown down, he slept a little. But when, his sleep being shaken off, he sat up, he vomited so great an abundance of χολερῶν ^b that straightway (as indeed was the case) he confessed himself to be whole: and being made sound in such a manner, gifts being bestowed, he returns home rejoicing.

VII.

There was oppressed also with a violent heaviness a certain very noble man placed at some distance from us; and he was admonished in sleep to seek the suffrages of holy Filibert. But when he had felt a little something of health, he forgets to go thither; and again he is made sick, and again he is admonished to go thither. He comes at length, willing or unwilling, to the holy thresholds: he makes known his ailment, he discloses his vision; there is restored

to health, and he returns sound. I would not have anyone marvel if like miracles are reported in like words; because there cannot be so great a dissimilarity of style where there is established to be a similarity of miracles.

VIII.

[60] But now, since we have reported what we could remember (for many things through twenty-seven years ^c have slipped from memory), to which, from the testimony of others, it remains that those things be made known which we have learned by the account of the ancients to have been done on the island of Hério. It is reported that on a certain day a certain monk, the keeper of the church, entered the basilica in which the body of blessed Filibert lay entombed; and, looking toward the head of the bed, where always not only by night but also by day three lamps were wont to burn, he saw them extinguished. Suddenly seizing a candle, when in haste he wished to go into another church to borrow a light thence, in the middle of the way the candle is kindled in his hand; and returning more swiftly he lighted the lamps, and, admonished by such a deed, took care thereafter that the basilica should never be without its due lights.

IX.

It is also said by a true report that a rather numerous fleet of Bretons came to the harbor of our island which is called Concha for the sake of plunder. And when the armed men had leapt forth from the ships, they raged with such mutual slaughter among themselves that none escaped except one, who reported these things to the islanders: and thus by the compassion of Christ and the merits of the holy Confessor, those who desired to plunder and lay waste the rest perished fighting one another.

[61] It is moreover narrated that a ship of the Saracens, whose greatness was reckoned so vast that it was thought by beholders to be almost a wall, came to the island of Oia: ^d he adds more ancient things which, when it had accomplished on it whatever it wished, wished to come to the harbor of our island: and when the way had already been half traversed, so great a multitude of birds settled on our shore as was never (it is reported) at any time seen anywhere: which the Saracens beholding, believed to be nothing else than an innumerable army of warriors, and, terrified by such a sight, going back, they dared not approach our island. Let these three miracles, which we have learned by the account of the ancients, have this place in our work.

XI.

[62] Nor do I think it unfitting if I narrate how, two years before the most holy body was translated from the island of Hério, and more recent things, there was fighting by our people against the Northmen on that island; or how it is known to have been revealed by a vision to a certain man in the monastery of Corbie. ^e It happened that a certain one of our monks journeyed thither. And when the monks had solemnly kept on that same night the festivity of holy Filibert, which is celebrated on the thirteenth day of the Kalends of September, when morning had now come, a monk of that same monastery came to him who had come thither from our side, and said to him: I wish thee to know, Brother, as one of one mind with me, that I was this night in your island by a vision. Then at length he reported to him the situation of the island, the position of the monastery, as it had been shown him in sleep, and as in truth the matter was; and he added: And that thou mayest truly know that what I say is true, I saw this night a messenger come from the harbor of the sea, who announced that nine ships of the Northmen were at hand.

[63] Then holy Filibert, rising from his own tomb, which happened on the island of Hério. as it seemed to me, clothed in most white garments, bearing in his right hand a golden drawn sword, a multitude of white-robed ones following, went out through the western gate of the monastery and of the castle, and when he was hastening with all speed to the harbor which is called Concha, he found a multitude of Northmen who, armed, were making haste to the monastery. And without delay, within the course of one hour, holy Filibert destroys them all, and then returns to the monastery and places himself in his own tomb. And believe me without doubt that today in your island a battle has been fought against the Northmen, and victory has been obtained by your people. Which so happened to come to pass. For on that very day of his festivity, at the ninth hour, a battle is begun with the nine ships, which ended at evening, in which four hundred and eighty-four Northmen fell, only one of ours falling, very many horses being killed and some horsemen wounded. That these things are so, one who was present judged should be narrated. ^f

XII.

[64] From here let the miracles which were shown at Messais or on the journey, when we went thither, Finally he reports various benefits, follow, noted in order and briefly. Yet I believe it will be welcome if first it be said why the body of the kindly Confessor was translated thither. For, being unable to sustain the sudden attacks of the Northmen, who wintered four continuous years in the river Loire, our aforesaid father abbot Hilbod approached king Charles, and merited to obtain from him a part of certain villas in the district of Poitiers, ^g namely in Matronæ and Messais, in Apciacum and Estivale, in Crusacum, and a part in Maximiacum and Prisciacum, and also receiving in full integrity the villa which they call Asinariæ, in the territory of Brioux ^h upon the river Vultonna. ⁱ These villas indeed the sons of Belial, not fully obeying the king, holding the flock of the monks in gratuitous hatred, had invaded. But when there had been long and much labor in acquiring them, and nothing had been acquired, at length, not a few gifts being given, we could scarcely receive them from the hands of the invaders, the villas of Maximiacum and Asinariæ being unjustly retained by them for a time.

[65] which God, in the translation of the body to Messais, Then it seemed good, both on account of the harassment of the pagans and the persecution of Christians, that the holy body should be carried thither, that at least out of reverence for him more gently should be dealt with by perverse men. This necessity therefore pressing, on the very day of the Kalends of May, going out from Cunault with the sacred pledge and with praises, and with a very great multitude of people, we came to Fabricæ, ^k a villa of that Saint; in which, when the night had run by with vigils and due services, and the rising of the sun had come, we go out thence with immense praises and make for Taisacum. And when we had come to the river Thouet ^l and had halted, there was brought in a certain litter a certain woman contracted with weakness of limbs, who by the intervention of the holy Confessor and by the compassion of Christ is very swiftly straightened, and with the rest follows the journey begun.

XIII.

There was offered also on that same journey a boy of twelve years, by name Madalbert, who in going used his knees for feet; toward whom the divine mercy was not slow: for suddenly, his knees being straightened, he is raised up, and becomes a companion of those following, to the praise of the holy Confessor.

XIV.

But when we were entering the villa of Taisacum, a certain boy, Guntrannus by name, likewise crippled, but not unlike him made straight, received the power of walking, and increases the number of the following throng.

XV.

[66] Coming thence to Messais, amid the solemnities of the Masses four miracles were shown. and in this very place For two merited to receive sight, and two the power of walking. The divine power is admired in such things, and the merits of the kindly Confessor are venerated by all. And so great a people of both sexes is believed to have been present there that they were thought to be ten thousand men.

XVI.

But when the coming of so great a man into these parts, and the rumor of the miracles, had resounded far and wide, it compels the dwellers of various places to hasten to this Saint's thresholds; namely that they may both implore his glorious merits for themselves, and, if they have any burdened with ailment of body, may merit that they be restored to soundness by his intercession.

XVII.

There was brought in a cart to this Saint's thresholds a certain man, Mainframnus by name, lacking the use of his feet and having a withered hand. He, when he had applied himself for some while to prayers, spurning that in which he had been brought, departed whole and joyful.

XVIII.

There had come also a certain woman from the territory of Limoges, suffering the assaults of demons from infancy, who had been led through many places of the Saints that she might merit to be healed, but nevertheless had not yet merited to be freed. She, when she had kept watch there some days, the rage of the demons being driven out, was entirely restored to health.

XIX.

[67] A certain woman whose name was Gisla, long dissolved in all her limbs, he deigned to confer on the sick. was brought thither in a wagon; and remaining there some days in prayers, acquiring nothing of health, she returns. But when she had gone home, she saw in sleep holy Filibert admonishing her that, if she wished to be healed, she should come thither again to pray. She comes hastily, makes known her dream, applies herself to prayers, and departs whole.

XX.

A certain boy, Gulframnus by name, from the district of Bourges, of nearly ten years, is brought by his parents to this Saint's thresholds, whose tongue had never uttered any speech; but, the prayers of his parents being interposed, the boy receives speech, and departs speaking and rejoicing.

XXI.

A certain old woman from the villa of Boionnum, a servant of holy Hilary, Godultrudis by name, having a withered hand, receiving health, returns.

XXII.

A woman also, Berta by name, coming thither from Villanova, who for a whole year had lost her sight, merited to receive it. But if I should wish to note down all the miracles which have been wrought at Messais and are frequently done — of the lame, the weak, the blind, the withered, the fever-stricken — the days will fail me before the miracles.

But now let our little book be closed with this ending, Though very many things remain which would be worth recording.

ANNOTATIONS.

*. That is, consoling.