Aredius

ON ST. AREDIUS, ABBOT OF ATTANE AMONG THE LIMOUSINS IN GAUL,

In the year DXCI.

PRELIMINARY COMMENTARY.

Aredius, abbot of Attane, among the Limousins in Gaul (St.)

BY THE AUTHOR G. C.

§ I. The immemorial and public worship of this Saint from the Martyrologies and from the ancient translations of his body.

We greatly marvel that this Abbot, renowned for the report of his sanctity, was not inscribed on today's day in the classic Martyrologies of the ninth or tenth century, This Saint, whom Fortunatus praises while yet living, since he more probably died on the XXV day of August, and holy Fortunatus, bishop of Poitiers, made so much of him while he was yet living that in our Brower, book 5, poem 22, he thus expressed his esteem for his piety in a metrical epistle given to Aredius the abbot:

I wish, kind Father, to bear thee greeting by a word, If I am less able hence to behold thee with the eye. For so great is my reverence for your honor That in my stead a letter, sent hence, may come to thee. Yet I ask thee, blessed one, by the sweet pastures of Christ, Remember me also, when thou shalt give prayers with thy mouth. I believe God's gifts are granted me, shepherd Aredius, If thou, kindly one, art mindful of thy Fortunatus. Greeting for me also, dear one, thy holy mother, When this boy returns, render the help of one who speaks. Likewise, ample Father, thine own daughters greet thee, Agnes with pious love together with Radegund.

Besides, holy Gregory of Tours and other old writers committed to letters the excellent deeds and miracles of the same holy Abbot, as we shall see below.

[2] Hence we marvel even the more that this celebrated Man is not recorded in today's Roman Martyrology, he is inscribed in various Martyrologies on the 25th of August, although we therefore do not doubt that from time immemorial he has had a legitimate worship: for holy Odo, abbot of Cluny, already in the tenth century, in the Life of St. Gerald, Count of Aurillac, which Martin Marrier published in the Cluniac Library, in the same place at column 68 gave him the title of blessed. Moreover, in the most recent editors of Gallia Christiana, among the instruments belonging to the second tome of that Work, there occurs a diploma of the year 1062, which there at column 180 decrees two hundred shillings to be paid on the festivity of St. Aredius. Hence we gather that the yearly festivity of this Saint was at that time most celebrated. Finally, this holy Abbot is announced in the ancient Usuardine additions and in the auctaria of Florus and others, which at this day may be consulted in our illustrated Usuard and in the Martyrology of venerable Bede, before our first tome of March. These things suffice to prove the immemorial worship of St. Aredius, whose perseverance we shall demonstrate below from more recent instruments.

[3] At the beginning of this Preliminary Commentary we truly said that on today's day this holy Abbot is not inscribed in the classic Martyrologies: and by Usuard he is deferred to the following day, for on the XXV day of August we have sought his name in vain in Ado, Usuard, Notker, and the other Martyrologists of those times. But on the following day our Sollier in his observations on his edition of Usuard rightly warns that he is set down on that day in three or four ancient Usuardine codices. Nay more, in the codex of Saint-Germain or Prés, which the Parisian Benedictines contend is the autograph, on the VII of the Kalends of September, that is, on the XXVI day of August, that holy Abbot is announced in these words: In the territory of Limoges, of holy Aredius, presbyter and confessor. Truly we marvel that this illustrious Man is lacking in the Caroline autograph of Usuard, as that Benedictine writer freely confesses who at Paris in the year 1718 published the autograph Martyrology of Usuard which is preserved in the abbey of Saint-Germain.

[4] It is also sufficiently a wonder that St. Aredius is announced by Usuard on the XXVI day of August, although he died on the 24th or 25th of that month, since from his ancient Acts it is established that he passed over to those above on the XXIV or XXV day of the same month. Whence the praised editor, on this announcement of Usuard, thus warns the reader in an observation: As regards holy Aredius, Usuard must have been deceived by certain Acts of that Saint different from those which the chief ornament of our fellowship, Mabillon, made public in tome 1 of the Acts, page 349: for these narrate that Aredius, on the IX of the Kalends of September, his disciples being called together, warned them of his approaching death; and at the second hour of the night gave up his soul: which second hour of the night, if it signify the second after midnight, Aredius will have died on the VIII of the Kalends of September; but if it indicate only the second from the setting of the sun, he will have died on the IX of the Kalends. But whosesoever this error may be, Mabillon and most of the more recent Menologists depart from the Usuard of Saint-Germain, and announce the yearly festivity of St. Aredius on the XXV day of August. Wherefore we have followed these, and illustrate that Saint's Acts today.

[5] and he is honored on the 25th or 26th in the Breviaries. Yet we are not ignorant that in certain Breviaries of Gaul the same Saint is solemnly celebrated on the XXVI day of August, on account of the festivity of St. Louis, king of Gaul, which occurs on the XXV day of the same month. Thus in the church of St. Martin of Tours, whose Breviary published in the year 1635 we have, St. Aredius is honored on the XXVI day of August with an Office of nine proper Lessons, and in the same place the following prayer or collect is recited: Extend to us, O Lord, thy mercy, and grant that blessed Aredius thy confessor, by whose patronage thou hast given us to be helped, may entreat thy majesty for us. Through Christ. On the same day this holy Abbot is honored in the proper Offices of the church and diocese of Sarlat, which were printed at Paris in the year 1677, and there too he has a proper prayer, which runs thus: Celebrating, O Lord, the birthday of blessed Aredius the abbot, we suppliantly ask thee that thou grant him whom thou hast exalted with heavenly glory to be present to thy faithful. Through our Lord. But the Breviary of Limoges of the year 1625 prescribes that St. Aredius is to be commemorated every year on the XXV day of August, and defers the festivity of St. Louis the king to the following day. Doubtless many Breviaries of Gaul unknown to us keep the yearly feast of the same Saint, since Simon Peyronet, parish priest of Toulouse, in the notes on his Catalogue of Saints, page 307, testifies that in the diocese of Vabres there exists a certain parish church sacred to him, and that in the same place he is celebrated every year with a double Office. The praised parish priest adds to this notice that in the diocese of Vabres this holy Abbot is commonly named in the vernacular saint Isaire or Isere, and among the Limousins saint Yrier or Yrieis and Yrie. For the rest, from all these things the ancient and still enduring worship of St. Aredius is abundantly established, which nevertheless we shall now confirm from the honorable burial of his sacred body and the solicitous preservation of his relics.

[6] This Saint's body In both the ancient Acts, which after this Preliminary Commentary we shall reprint, our Saint's burial is narrated so ambiguously that it can be doubted whether this excellent Man was entombed in the church of St. Hilary or in the church of St. Julian the martyr. Whence the later interpreters of the Acts have gone off into different opinions, so that one places in the church of St. Hilary that same tomb which another assigns in the church of St. Julian the martyr. The manuscript codex of Prague, in which the old Acts of St. Aredius are abridged, and whose apograph our John Scholtz sent from Prague to Bolland in the year 1642, indicates the first place of burial by this open narration: Ferreolus, bishop of the city of Limoges, when news of his passing had been received, came quickly, and wept very long over the holy Man's body; and most of all because he had not found him alive in this world. But when they had decreed that the holy Man's body should be carried to the church of St. Julian the martyr, which he himself had built from the foundations, and be entombed there, they were in no wise able to move or lift the bier on which he lay: for Aredius, the man of God, had decreed that his body should be buried in the church of St. Hilary, which he himself had built with the utmost care not far from the aforesaid church of St. Julian.

[7] in the chapel of St. Hilary, Then the bishop Ferreolus, being made astonished and sad, appointed a three days' fast, and admonished that it be asked of the Lord what was his will, and that of his holy Aredius, concerning the entombing of his body. And so, the fast being accomplished, they again approach to lift and carry the body. And

the bishop says: If it is the will of the Lord or of this Saint that he go thither where I and this people desire, let him be lifted without any delay. Now the place in which they wished to bury him was in the more secret part of the church. And when they had come to the bier, it is presently lifted with such swiftness that it was easily carried by two men, which before was not moved even by many: and thus with worthy honor it was buried in the church of St. Hilary, as he himself while living had decreed, where by many and frequent miracles the Lord made his Saint wonderful. Here therefore our Saint is openly said to have been buried in the church of St. Hilary. Now let us hear two more recent and learned men, who understand and explain the narration of the old Acts otherwise.

[8] The first is Hadrian Valesius, who in book 15 of Frankish Affairs, or tome 2 of that Work, page 437, sets forth the death and burial of St. Aredius in these few words: or in St. Julian's At length he came to Tours after the feast-day of blessed Martin, or on the fourth of the Nones of July, on which day the translation of blessed Martin's body, the ordination of his episcopate, and the dedication of his basilica were wont to be celebrated; and there, having tarried a little while, he gave thanks that before he departed from this life he had been permitted to kiss the bishop's sepulchre; and, bidding farewell to Gregory bishop of Tours, he sought his own little cell again, and, all things being set in order, he instituted the blessed bishops Martin and Hilary heirs of his goods by testament, and willed and ordered the men of Attane to live under Martin's guardianship and patronage, and a few days afterwards, namely on the VIII of the Kalends of September, being overcome by dysentery, he died, and was buried in the basilica of his own monastery, where he had died, dedicated to Julian the martyr, in such wise that his obsequies were made illustrious by mighty deeds.

[9] Valesius was followed by Mabillon in the Benedictine Annals, was buried; where at the year of Christ 591, or book 8, chapter 31, he thus writes: Having set out for Tours for the solemnity of St. Martin, which is celebrated on the IV of the Nones of July, he said to Gregory the bishop that he would shortly die. Thence he returned to his little cell (so Gregory calls the monastery of Attane), and, all things being set in order, he instituted the holy Martin and Hilary heirs of his goods by testament; and ordered the monks of Attane to live under the guardianship and patronage of St. Martin. A few days afterwards, namely on the VIII of the Kalends of September, being overcome by dysentery, he died, more than eighty years old; and his body was buried by Ferreolus, bishop of Limoges, in the oratory of his monastery, which had been consecrated to blessed Julian the martyr. Here again you hear that the sacred body of St. Aredius was placed in the oratory of St. Julian the martyr, which the manuscript codex of Prague expressly assigned above to the church of St. Hilary. Hence we hang in doubt because of the scarcity of more certain notice, and from those different opinions we can conclude only that the holy Abbot was buried in one or the other chapel or oratory of those Saints, both of which St. Aredius had previously built.

[10] But certainly that sepulchre was in the monastery of Attane, but certainly he rested in the monastery of Attane, since Geoffrey, Prior of Vigeois and a writer of the twelfth century, in his Chronicle in our Labbe, tome 2 of the Library of Manuscript Books, page 286, thus briefly mentioned the tomb of St. Aredius: In the monastery of Attane rests that great Aredius, whose body, as a testimony to the nobility of the city, could not be carried through the street of the tanners. That miracle concerning the body of St. Aredius, which could not be carried through the street of the tanners, is unknown to us, and is indicated still more obscurely by Bernard Gui, who, in the praised Labbe, tome 1 of the same Library, page 631, wrote the following things about that Saint: Holy Aredius, another hero, only son of Jocundus, a prince of the city of Limoges, and of blessed Pelagia, rests in the monastery of Attane (for so it was anciently called, which now from the Saint's name is named the town of St. Aredius) as it were in his own allod, in a silver casket of wondrous beauty most becomingly placed above his altar. Who, as a testimony of his cleanness and of the nobility of the city, could not be translated through the land of the Sardones. His notable deeds, set out in four books in a very beautiful and lofty style, and full of great meanings, are had and read in the same place. Of this Aredius too blessed Gregory of Tours makes great mention in his books. The feast of holy Aredius is kept on the eighth of the Kalends of September. Certain things occurring in this narration of Bernard Gui will be discussed afterwards.

[11] which was changed into a College of Canons; Meanwhile we thus transcribe the origin and change of the monastery of Attane, of which mention recurs rather often, from Valesius in the Notitia Galliarum, page 49: The place in which Aredius founded the monastery was his own villa in the district of Limoges, and was called Atanus; now, from its founder, saint Irier de la Perche. Afterwards, when the monastery of Attane had been desolated and reduced to poverty, thirty-two Canons were substituted in the place of the monks, and an abbot and a dean were set over them. Now the monastery of Attane among the Limousins is called, from its founder, the monastery of St. Aredius, and has a dean, and is subject to the basilica of St. Martin, and gave the same name and its origin to the town set round about it. The most recent editors of Gallia Christiana, tome 2, column 547, assign the site of the same monastery a little more distinctly, and indicate approximately the time when the monastic state was changed into a Canonical one, in these words: The monastery of St. Aredius of Attane, so called from its founder together with the town set round about it, is situated on the borders of the district of Limoges toward the Périgordians… In the course of time this abbey was converted into a college of thirty-two secular Canons subject to the basilica of St. Martin of Tours; on which matter see the precept of Charlemagne among the instruments.

[12] as is plain from Charlemagne's diploma, In the diploma here assigned, which can be read whole among the instruments belonging to the second tome of Gallia Christiana, column 178 and the following, Charlemagne the emperor thus sets forth the occasion of this change, after other things: My most serene and pious father Pippin, coming to this place, by the counsel of his chief men wished it to be restored to the former rank in which he had found it, already long since almost desolate and destitute of all goods. Wishing therefore to restore there the norm of monks, but some strenuously crying out that it were better to press there the rule of Canons; for they say that there the sustenance of monks was lacking, an abundance of waters or of fishes, that rivers were lacking, that pools were lacking, and very many other things necessary to monks. Why do I delay? The greatest part prevailed, and the devout Order of Canons, to which indeed he made over thirty-two prebends, whence thirty-two Brethren might daily be fed, to whom at last he appointed four columns to stand by, namely an abbot, a dean, a cantor, and a sacristan of the monastery &c. Then Charles reviews the privileges granted to this college of Canons, and confirms them in these words: Whence I, reading over again the testaments of my pious father Pippin, will and judge that they be forever ratified and perpetually firm, resting upon a stipulation, none contradicting. Then, together with the monastery, the body of St. Aredius seems to have been left or handed over to those Canons, as we gather from certain later translations of it, which, being confused or obscure, we shall now endeavor to distinguish or illustrate.

[13] Geoffrey, Prior of Vigeois, in his Chronicle in our Labbe, tome 2 of the Library of Manuscript Books, page 284, indicates a certain translation of the sacred body in these words: His sacred relics While king Henry was still living, and Iterius was bishop, the Canons of St. Aredius recovered the monastery of Ransolia, with the favor of William, Count of Auvergne; and the Clerics, arranging to visit that possession solemnly, took pains to carry the renowned Abbot's clod thither and to bring it back. Yet divine miracles were not lacking there to declare the merits of the exalted Confessor. Since Iterius, bishop of Limoges, died in the year 1073, this translation must have taken place before the year 1074. But the most recent editors of Gallia Christiana seem to have assigned approximately the time of this translation, when in tome 2 of their Work, column 516, they write thus among other things concerning Iterius, bishop of Limoges: This bishop consenting, Rainald yielded to St. Aredius and St. Martin the monastery of Ranzolia, destroyed by his forebears, from Baluze in the History of Auvergne; which deed we conjecture to have been about the year MLXX.

[14] The praised Geoffrey of Vigeois, in Labbe, tome 2 of the Work just cited, page 326, records another later translation of the same body in these words: translated elsewhere On the Sunday after the Rogations, the XVI of the Kalends of June, by Saibrand the bishop, William of Vigeois, Odo of Brantôme, Stephen de Castris, abbots, Bartholomew de Cassanis or de Escalanis, and the Priors of Artigia, the body of blessed Aredius is raised from its own mausoleum, the construction of the new walls of the basilica being at hand. Viscount Ademar with countless others, and at the same time the princes de Turribus, according to custom bear the body of that same Father. The aforesaid editors of Gallia Christiana, in the same second tome, column 525, complain that Geoffrey, after his manner, has not here noted the year in which that translation was made. And so that time must somehow be gathered from the episcopate of Saibrand, who in the year of Christ 1177 ascended the chair of Limoges, and left it in dying in the year 1197, as may be seen in the praised editors of Gallia Christiana in the same place, column 525 and following. But this same translation of the sacred body is read in our Prague apograph, of which we made mention above.

[15] It is useful, therefore, to transcribe this history of the translation from the manuscript codex of Prague, and brought back into the new church, where it is related more distinctly and more fully in this manner: After the courses of many years, when the church of St. Aredius was so ruined by great age that it threatened a collapse, as it were, upon those entering, the Clerics of that same church, a council having been called together on this matter, decreed that they would rebuild the said church anew to the honor of God and of blessed Aredius their patron, and would translate his body, and would show it to the peoples desiring to see it. These things, and those brought forward in the preceding number, pertain to the first part of the translation, so to say, or more clearly to the removal of the sacred body from the ancient tomb, while the church was being built or restored. Probably this removal, or the earlier translation of the sacred relics, must not be deferred long after the beginning of Saibrand's episcopate, as we gather from their bringing back, whose year is expressed in the said Prague codex, and of which we shall now treat.

[16] as we learn from Geoffrey's Chronicle The already often alleged Geoffrey, in his Chronicle in Labbe, in the tome just cited, page 337, briefly touches on that bringing back of the relics without a certain note of time, in these words: The body of the most blessed Father Aredius is solemnly carried back to its former place by William, abbot of Vigeois, Bartholomew, Prior of Chalax, Berald, Seguin, and Gulpher de Turribus, both the Viscount and the whole people being present. But the Prague codex in our apograph pursues more fully the same return of the sacred body, if we are not mistaken, together with the miracles wrought at it, thus: And so, the church having been rebuilt, and afterwards on the day appointed for this, there came together from divers parts men of either sex in a copious multitude, not only from the diocese of Limoges, but also from the dioceses of Périgueux, Angoulême, and Saintes

desiring to behold the wonders which God works through holy Aredius. Therefore in the year of the Lord one thousand one hundred and seventy-eight, namely on the XV of the Kalends of June, a multitude of clergy and people came together, and Sebrand, the venerable bishop of Limoges, was present, and the dean of holy Aredius, with religious men and with noble and distinguished persons of the country.

[17] and from the Manuscript Codex of Prague, But a fast having been appointed for the peoples, by common counsel notable men were chosen who should seek out the body of the kindly confessor Aredius and handle it with all reverence and fear, and, when it was found, should show it to the peoples desiring to see it. Meanwhile, however, the people, waiting with fear and reverence in the church of blessed Hilary, which holy Aredius had built and had made illustrious with many relics, had discharged prayers to God, that, the body of holy Aredius being found, they might return with joy to his church. The chosen men, therefore, seeking with diligence and reverence in the place where it was deservedly believed to be, found the sacred body of holy Aredius in a certain sarcophagus bound about very tightly with iron fastenings. Now there were in the aforesaid sarcophagus two vessels, of which one held the bones of holy Aredius; the other honorably retained the ash of his body entrusted to it; among which there was laid up the seal of Pippin, king of the Franks, whose title-inscription was of this kind: By the grace of God Pippin the king here laid up the body of blessed Aredius.

[18] in which too the miracles then wrought are narrated; These things being accomplished, they called the people together, and with the devotion and reverence which was fitting they showed the sacred joints and limbs of the kindly confessor Aredius to the peoples. All that day therefore, and the night, clergy and people passed in solemnity. But when the first watch of that night was over, when Matins were being celebrated by the clerics in honor of that same Confessor, and that verse of the hymn, namely AT WHOSE SACRED TOMB THE LIMBS OF THE FAINTING ARE FREQUENTLY RESTORED TO SOUNDNESS, BY WHATSOEVER DISEASE THEY MAY HAVE BEEN BURDENED, was being sung by the clerics, behold, a certain man, weakened in all the sinews of his body, who had been carried thither before the sacred body, being suddenly made whole and entire, proclaimed: Behold me, who for a long time had been infirm, and now am healed by God's mercy and by the prayers and merits of blessed Aredius.

[19] Then, the nine lessons having been chanted at Matins after the custom, when We praise thee, O God was begun, a certain other sick man, destitute in all his limbs, and long wearied by an incurable disease, devotion toward holy Aredius being conceived, was suddenly by the merits of that same Saint made whole and unharmed. but the present state of them we do not know. In that translation too, to declare the merits of the same Saint, almighty God deigned to show many other miracles, which it would be long to recount. On account of certain circumstances of this narration we suspect that both parts of this translation, that is, the removal and the bringing back of the relics, have been confused with one another. Further, we, being destitute of more distinct documents, cannot more clearly explain the place and time of these translations, and we deservedly leave this care to the Canons of Attane. These too will be able to render testimony concerning the present state of the sacred relics, which we entirely do not know; and yet we have attained the aim set before us: for from the Martyrologies and from these translations we wished only to show the immemorial and long-enduring worship of St. Aredius, and now we proceed to examine his Acts.

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§ II. The twofold Acts of the Saint, a compendium of them from Gregory of Tours, and a doubt concerning the testament which was published in the name of that Saint and of his mother.

Mabillon published two Lives of this Saint, The most learned Mabillon brought to light two ancient Legends of St. Aredius, of which he published the one, briefer, which Fiacrius Aubry the Benedictine dug out of a manuscript codex of Marmoutier, among the Acts of the Saints of the Benedictine Order in the first century; but the other, longer, he afterwards published in tome 4 of the Analecta, page 194 and following, and in the same place, page 193, thus forewarns the reader concerning both: To this Life (he had first treated of the brief Legend of St. Jerome the presbyter) it has seemed good to subjoin another, which is that of holy Aredius, abbot of Attane, ascribed to Gregory, bishop of Tours, in a most ancient codex of Saint Gall, from which our friend Hermann the librarian excerpted it for our sake. Another Life of the same Abbot we published in the first Benedictine century; but this is fuller and more probable. Then on the following page he thus exhibits the old title prefixed to these fuller Acts in the manuscript codex of Saint Gall: In the name of our Lord Jesus Christ begins the Prologue of holy Gregory, bishop of Tours, on the life of blessed Aredius, abbot of Limoges.

[21] From this title anyone could easily suspect, along with Mabillon, of which the first is wrongly attributed to St. Gregory of Tours, that that more prolix Life is to be ascribed to St. Gregory of Tours. But Theoderic Ruinart the Benedictine, who took care to have that same Life reprinted after the authentic Works of St. Gregory of Tours, in the preface to his Parisian edition of those Works, number 81, thus discusses that suspicion: The Life of holy Aredius, abbot of Attane, attributed to Gregory of Tours, other than that which was published in the first century of the Acts of the saints of the Benedictine Order, our lord John Mabillon dug out of an old codex of Saint Gall in Helvetia; which indeed seems not unworthy of Gregory, nor much alien from his genius: except that some phrases occur in it here and there borrowed from Gregory the Great, and indeed also from the rule of blessed Benedict, against Gregory's custom. Then Gregory celebrates Aredius's miracles and deeds here and there; yet nowhere does he himself mention that Life as written by himself, which he is elsewhere wont to do.

[22] as by various arguments Although it may be replied to these considerations that Gregory wrote this Life after his return from his Roman journey, and that therefore it is no wonder if in the other Works which he had previously composed he made no mention of the Life of holy Aredius, and did not employ the modes of speaking of Gregory the Great: who, having returned from Rome, where, as one may conjecture concerning that most curious investigator of ecclesiastical matters, he had seen Gregory's books, as also the rule of blessed Benedict, which was already then celebrated, could have imitated their manner of speaking — yet there are other indications which urge that this Life is not to be attributed to Gregory, but rather to some monk of Attane who gathered it chiefly from Gregory's Works; which gave posterity a handle for ascribing it to Gregory: for Gregory himself praises Aredius here and there, and wrote a summary of his Life toward the end of the tenth book of the History.

[23] Ruinart establishes, And indeed the miracles which are subjoined to the Life of holy Aredius do not savor of Gregory's style. The author speaks as if some bishop had sat in the village of Brioude: in another place he writes of the bishop of Tours, who was then Gregory, in a manner in which Gregory himself would not have written. Finally, this Life, as is plain from its prologue, was written that it might be read at the yearly feast of holy Aredius in the assembly of the faithful. All which things, and others which will occur to readers, suggest that the author of this Life was another than Gregory. That he nevertheless wrote a little after Aredius's departure, we gather both from the things narrated and from the last chapter, where he testifies that the things which have been written by him happened within A SHORT TIME. Whence he concludes that far more numerous will be those which shall in future be written THROUGH THE PROLONGED SPACES OF TIMES which shall follow, since miracles were frequently occurring at the Saint's TOMB. But from all these things one may gather that the rule of holy Benedict was already then, that is, at the close of the sixth century or the beginning of the following, received in the monastery of Attane, which that author held so familiar.

[24] whose opinion the more recent Benedictines embrace, With Ruinart agree those Benedictine writers who lately published the Literary History of France in the Gallic tongue, when in tome 3 of that Work, page 499, they argue in nearly this manner: The author of this more diffuse Life suggests that he was an eyewitness of the miracles which were being wrought in a short time at the tomb of St. Aredius, recently deceased. In the same place too he mentions generally the miracles which afterwards, through prolonged spaces of times, or many years after St. Aredius's death, took place before that same Saint's sepulchre, and signifies that on account of their multitude they cannot be narrated by him one by one. But both these assertions do not fit Gregory of Tours, who perhaps never saw the tomb of St. Aredius, and survived that same Saint by only four years and a few months. Finally, from these and other circumstances they conjecture that this lucubration is rather to be attributed to a monk of Attane.

[25] Certain learned men are of the opinion that the briefer Legend of St. Aredius was abridged from these fuller Acts. who ascribe both Lives to other ancient authors But on the contrary the Benedictines just praised judge that the briefer Life was composed first, and furnished the matter or occasion for writing the other, more prolix one. They allege two reasons for this opinion of theirs, one of which is that the author of the briefer Life uses a simple and by no means studied style, whereas on the other hand the writer of the fuller one affects the erudition commonly used by amplifiers, and adorns his lucubration with texts of sacred Scripture and of the holy Fathers. The other reason for their view they propose in nearly this manner: If the brief Legend were a compendium of the longer, doubtless the abridger would also have abridged some of the miracles which are narrated in the more prolix Life, and which at that time greatly pleased, as is proved by the example of St. Fortunatus of Poitiers, who reduced the Life of St. Remigius of Reims into a compendium. But the compendious Life of St. Aredius records no miracle which was wrought after that Saint's obsequies.

[26] Finally, from all these arguments they conclude that not long after St. Aredius's death this first Life was perhaps committed to letters by some monk of Attane; and they ascribe them to most trustworthy ones. but that the other was probably composed with more labor by another monk of Attane fifteen or twenty years after that same Saint's death, when the writings of the holy Gregory the Great and Gregory of Tours were already almost everywhere known, and were worn by the hands of the learned. Whatever be the case as to the certain condition of the biographers or the determined time of writing, from the common consent of the learned it is clear that these are two venerable monuments of antiquity, which even the more severe critics hold for genuine and deservedly venerate. But although they agree with one another as to the substance, or the chief Acts and miracles of the living Saint, yet the one does not seem to have been transcribed from the other, as a curious reader will easily be able to observe after this Preliminary Commentary, where both will be reprinted and illustrated with Annotations.

[27] Here in the meantime we shall give another compendium of the same Acts, Yet St. Gregory of Tours which certainly must be attributed to St. Gregory of Tours, who in the History of the Franks, book 10, chapter 29, thus narrates summarily most of St. Aredius's deeds and miracles: Aredius also in this year (namely of Christ 591, as the chronologists now agree), leaving the lands, the Lord calling him, passed over to heaven. Of the Limousin

city he was an inhabitant, sprung of no middling parents of his region, but very freeborn. He, being handed over to king Theodobert, is joined to the courtiers of the palace. For there was at that time at the city of Trier a man of excellent sanctity, Nicetius the bishop, not only admirable in the preaching of eloquence, but also most celebrated among the people for good and wondrous works: who, beholding the boy in the king's palace, seeing I know not what divine thing in his countenance, charged him to follow him. And he, leaving the king's palace, followed him. And when, having entered his little cell, they conversed about the things which pertain to God, the Youth sought to be corrected by the blessed priest, to be thoroughly taught by him, to be imbued by him, and to be exercised by him in the Divine volumes.

[28] And when he lived with the said bishop in the burning of this study, his head being already tonsured, on a certain day, while the clerics were singing psalms in the church, a dove came down from the vault, which, lightly flitting about him, settled upon his head; indicating this, as I think, that he was already filled with the grace of the Holy Spirit: which, when he tried, not without shame, to drive it away, this, flying about a little, again settled upon his head or upon his shoulder; which not only there, but also when he entered the bishop's cell, continually accompanied him. Which, being done through very many days, the bishop marked not without admiration. Thereafter the Man of God, filled, as we have said, with the Holy Spirit, returns to his fatherland, his father and brother being dead, to console his mother Pelagia, who looked to no kinsman besides this offspring. in the History of the Franks and elsewhere

[29] briefly narrated Then, when he gave himself to fastings and prayers, he begs her that all the care of the house, that is, whether the correction of the household, or the working of the fields, or the tending of the vines, should look to her; lest any impediment should befall this Man whereby he should cease from prayer; claiming for himself only one privilege, that he himself should preside over the building of churches. What more? He constructed temples of God in honor of the Saints, and sought out their pledges, and from his own household established tonsured monks, and founded a monastery, in which not only the rules of Cassian, but also of Basil and of the other abbots who established the monastic life, are observed, the blessed woman ministering food and clothing to each. Nor yet did she, hindered by this burden, any the less resound in the praises of God; but assiduously, even if she was engaged in some work, she always offered prayer to the Lord as the odor of acceptable incense.

[30] some miracles, Meanwhile the infirm began to flow together to holy Aredius, whom, laying his hand on each with the standard of the cross, he restored to health: whose names, if I should wish to write them one by one, I could neither run through the number nor record the words. Yet one thing I know, that whosoever came to him sick departed sound. Of the greater miracles too we set forth a few. At a certain time, when he was making a journey with his mother, and was hastening to the basilica of holy Julian the martyr, they came in the evening to a certain place. Now that place was dry, and barren, without running streams. And his mother said to him: Son, we have no water, and how can we rest here this present night? But he, prostrate in prayer, poured out prayers to the Lord very long; and, raising himself, he fixed in the earth the rod which he bore in his hand, and when he had turned it twice or thrice in a circle, he joyfully drew it out to himself; and presently a flow of water followed, so strong that it furnished drink abundantly thereafter not only to them for the present, but also to the cattle.

[31] which by this holy Abbot's intercession But very lately, as he was making a journey, a cloud of rain began to come upon him; which, when he saw it, bowing his head a little over the horse on which he sat, he stretched out his hands to the Lord. And when the prayer was completed, the cloud was divided into two parts, and round about them a huge rain came down; yet upon them not a drop, if it is lawful to say so, came down. To Wistrimund also, by surname Tatto, a citizen of Tours, his teeth were bringing grievous pain, from which his jaw too had swollen. And when he had complained of this to the blessed Man, he laid his hand upon the place of the pain, and straightway the pain was put to flight, nor was it thenceforth ever roused to the man's harm. These things the very man who suffered related.

[32] both in his life But of those signs which through the power of holy Julian the martyr and of Martin the blessed confessor the Lord wrought by his hands, we have written most in the books of miracles, as he himself declared. But after these and many other mighty deeds which, Christ cooperating, he accomplished, he came to Tours after the festivity of holy Martin, and, having tarried there a little, said to us that he was to be kept in this world no long time yet, or certainly would be dissolved very soon; and, bidding farewell, he departed, giving thanks to God that before he should die he had been counted worthy to kiss the sepulchre of the blessed bishop. And when he had come to his own little cell, a testament being drawn up, all things being set in order, and the bishops holy Martin and Hilary being constituted heirs, he began to be sick, and to be weighed down with the disease of dysentery.

[33] On the sixth day too of his sickness, a woman who, being often vexed by an unclean spirit, could not be cleansed by the Saint, her hands being bound behind her back by herself, began to cry out and to say: Run, citizens, leap forth, peoples, go out to meet the martyrs and confessors who are coming together to the obsequies of blessed Aredius. Behold, Julian is here from Brioude, Privatus from Mende, Martin from Tours, and Martial from his own city. Saturninus is here from Toulouse; Dionysius from the city of Paris, and some others whom heaven holds, whom you venerate as confessors and martyrs of God. When she had begun to cry these things at the beginning of the night, she was bound again by her master. But she could in no wise be restrained; who, breaking her bonds, began to hasten to the monastery with these cries; and presently the blessed Man gave up his spirit, not without a testimony of the truth that he was received by angels. as also after his death

[34] At his obsequies too, when he had been covered by the sepulchre, he cleansed the woman, along with another woman vexed by a still worse spirit, from the wickedness of the hostile demon. took place. And I believe that for this reason, by God's will, being in the body he could not cleanse those same women, that his obsequies might be glorified by this mighty work. But after the funeral had been celebrated, a certain woman with gaping mouth, without the service of voice, came to his tomb; which having been lightly touched with kisses, she deserved to receive the benefit of speech. We say nothing here of the other compendium of the Acts which is read in the aforesaid manuscript codex of Prague: for it is more recent and abridged from the ancient biographers, as the anonymous collector himself testifies at the end in these words: These things have been excerpted in compendium from the ancient deeds of holy Aredius. If nevertheless anything worthy of note occurs in that synopsis, we shall observe it on another occasion. But since St. Gregory of Tours in this place has made mention of the testament which St. Aredius drew up, we shall now briefly examine it.

[35] Mabillon, in tome 2 of the Old Analecta, page 48 and following, published the testament of St. Aredius and illustrated it with notes, Mabillon published this Saint's testament, and thus discusses it in the Benedictine Annals at the year of Christ 572, number 48: In this same year Aredius, the most noble among the nobles of Limoges, together with his mother Pelagia, drew up a testament in favor of the basilica of St. Martin at Tours, to which he above all commended the monastery of Attane, founded by himself a little before, in the eleventh year of king Sigibert… The monastery of Attane was already erected when Aredius drew up his testament, in the year, as I just now said, the eleventh of Sigibert, who was lord over the Arvernians and the Limousins. By this testament, his mother Pelagia living and approving, he conferred all his goods on the monastery of Attane, which he willed to be subject to the Turonian basilica of St. Martin and to its Provost. Another testament he drew up when already near to death, in the sixteenth year of Childebert king of the Austrasians, of Christ five hundred and ninety-one, that he might add strength to the former testament. Gregory makes mention of the later one only. In the former, which has been published by us, he constitutes heir the Turonian basilica of St. Martin, in such wise that all things should be ordered through its Provost, especially the monastery of Attane, whose abbot he forbids to be appointed without his procuration. Ruinart, after the Works of St. Gregory of Tours, column [ ] and following, gave that same testament for the first time entire from the archive of St. Martin of Tours, as he notes in the title, and reprinted it with notes.

[36] which Le Cointe roundly pronounces spurious, Long before, the Sammarthani in tome 4 of Gallia Christiana, page 99, had published a compendium of the same testament, in which its time is thus expressed: I, Aredius, in Christ's name a sinner and presbyter, have written and read over again our testament, on the day before the Kalends of November, in the XVII year of the reign of our lord king Sigibert. But Charles Le Cointe in the Annals of the Franks at the year of Christ 591, number 6, holds this synopsis of the testament and other instruments of this kind for spurious, as he suggests in the same place, tome 2 of that Work, page 393, in these few words: We forbear the genealogy, the testament, and the donations of Aredius and of his mother Pelagia, which are described by Labbe among the Miscellanea curiosa, and by the Sammarthani in Gallia Christiana: for they are of no credit, and beget disgust in a learned reader. At the least Le Cointe ought to have brought forward some reasons for this judgment of his. Besides, we marvel that the most recent editors of Gallia Christiana, among the instruments belonging to the second tome of their Work, columns 177 and 178, reprinted the same synopsis of the testament, and did not refute this censure of Le Cointe.

[37] and therefore we neither the authentic credit of the same Perhaps Le Cointe rejected this testament because it is said to have been drawn up in the seventeenth year of the reign of lord Sigibert, into which number most certainly an error crept, since Sigibert did not reign so many years. But this and the other difficulties which occur in that testament Mabillon, in tome 2 of the Analecta, page 61, in the notes on this instrument, thus strives to solve: The reading of the Vigeois codex is to be preferred, in which is read IN THE XI YEAR of the reign of Sigibert. For Sigibert, king of the Austrasians, son of Clothar the Great, reigned only fourteen full years. Here a twofold difficulty arises. The first is, why Aredius of Limoges should designate the time of the testament's drawing up by the years of Sigibert, king of the Austrasians. Were times then reckoned indiscriminately by the years of any one of the tetrarchs who governed the Gallican realm divided among them? Or did the Limousins obey the kings of the Austrasians? Certainly Brunhild, Sigibert's wife, is said to have acquired the city of Limoges and others from her sister Galswinth, kings Chilperic and Sigibert surviving, in the copy of the pact related in Gregory, bishop of Tours, in the Frankish History, book 9, chapter 10. And Aredius himself was brought up in the court of Theodobert, king of the Austrasians, in which he exercised palatine offices.

[38] nor the difficulties occurring in it The other difficulty is drawn from the time of the testament's drawing up: for Aredius, as the same Gregory relates in book 10, chapter 29, a little before his death, which in the sixteenth year of Childebert,

of Christ DXCI took place, published a testament as soon as he had returned from the city of Tours… And yet by then sixteen years had already flowed by since Sigibert's death. But it is easy to loose this knot: for Aredius, having returned from Theodobert's court, in order to give himself wholly to divine things, cast the care of his affairs back upon his mother Pelagia, lest any impediment should befall him whereby he should cease from prayer, claiming for himself only one privilege, that he should preside over the building of churches, says Gregory. Afterwards he set his hand to constructing the monastery of Attane; and then together with his mother Pelagia he wrote a testament endowing the monastery; which afterwards, at the close of his life, he ordered to be ratified. And so Aredius wrote two testaments, or rather published one and the same testament twice. The first in the XI year of Sigibert, of Christ DLXXI, his mother Pelagia living and approving, namely that he might confer all his goods on the monastery of Attane, which he was then constructing. The second in the XVI year of Childebert, king of the Austrasians, of Christ DXCI, a little before his death, that strength might accrue to the first testament. Of the later one alone does Gregory speak.

[39] We leave to the learned for examination this prolix testament of St. Aredius, to learned readers which they will find in Mabillon, tome 2 of the Analecta, page 48, and in the appendix to the new edition of the Works of St. Gregory of Tours. Nevertheless we here exhibit to the curious reader a certain compendium of the same testament, which is related by the most recent editors of Gallia Christiana, after the second tome, among the instruments of the church of Limoges, columns 177 and 178, in this manner: I, Aredius, presbyter, and Pelagia, of sound mind and with entire counsel, give thee, holy Martin, by the page of this testament, the half of Gricicuris with all its right; but the other half, with all its right, let our monks dwelling at Attane possess in perpetuity, thou, St. Martin, being their defender; on this understanding, namely, that the monastery which, the Lord inspiring it, we have made, and the monks whom God has ordained through us sinners to be there, or whom God shall hereafter order to be ordained, that is, both of our freeborn and of our servants, we have made to be ordained for thee, lord Martin.

[40] We commend also our cell dedicated in honor of St. Medard, we leave to be examined. which seems to be situated under Gaudamnarus, and is commonly called Exidolium, with all its appurtenances: let the monks of Attane possess it, thou, lord Martin, being their defender. I, Aredius, in Christ's name a sinner and presbyter, have written and read over again our testament on the day before the Kalends of November in the XVII year of the reign of our lord king Sigibert. Alidius, at the request of my lord Aredius and of Pelagia, has confirmed our testament. I, Pelagia, have read over again and subscribed our testament. I, Calpurnus, at the request of my lord Aredius and of Pelagia, have confirmed this testament. I, Leo, being asked by lord Aredius and by Pelagia, have confirmed this testament. I, Nectarius, have confirmed this testament, at the request of lord Aredius and of Pelagia. The sign of Adelphius the subdeacon. The sign of Nectarius, witness. These subscriptions differ somewhat from the other two editions of the more prolix testament, as will become manifest to one willing to compare them with each other. Mabillon sticks at the cell dedicated in honor of St. Medard, and at page 64 notes the following about this matter: It is a wonder that already then oratories and churches had been founded in honor of holy Medard, who had scarcely XXV years before departed to those above. Perhaps some who are more skilled in old instruments of this kind will find other difficulties in this testament, on which they, along with Le Cointe (yet we desire that solid reasons be alleged), will be able to pass a free judgment. We meanwhile shall now put both Acts of the Saint under the press, and shall not be reluctant to illustrate them with the customary annotations.

FIRST LIFE

by a coeval author

From the Mabillonian edition among the Acts of the Saints of the Order of St. Benedict, first century, page 349 and following.

Aredius, abbot of Attane, among the Limousins in Gaul (St.)

BHL Number: 0667

FROM PRINTED SOURCES.

CHAPTER I.

The Saint's fatherland, parents, boyhood or youth, virtues and miracles.

The Saint, of noble parents Most blessed Aredius, therefore, in the province of Aquitaine, almost the outermost Gaul of the Western region, sprung from the city of Limoges ^a, and destined to be of such nobility among the leaders of the Christian warfare, came forth also from a kindred most noble according to the world, namely royal ^b, and — what is more sublime — thoroughly Christian. His father was called Jocundus ^c, his mother Pelagia ^d: of whom so great is reported to have been the religiousness of life, so great the observance of Christian discipline, that of them too there might deservedly be said what the Evangelist says of Zachary and Elizabeth: Walking in all the commandments and justifications of the Lord without blame.

[2] piously brought up And so, how the care of such parents strove that Aredius, once born, should be instructed in the fear of God and the sincerity of faith, their very religiousness is a sufficiently evident argument: to whose zeal and care there was added also so great a docility of the boy, and goodness of nature, that even then he offered a magnificent hope of himself for the future, who was a boy so gifted, and was seen to have so good a soul. Accordingly that same goodness sparkled in his very boyish years with manifold tokens, both by the capacity and also by the gentleness of his wit, likewise by the sweetness of his manners and by his love of learning, and finally altogether by his love of virtue, so far as he could understand it, and his hatred of all viciousness.

[3] is assigned to court service, And so, boyish levity being trodden down, and the wantonness of youth thereafter driven off, he pressed on with the studies of learning and the doctrines of letters. By these and by many things of this kind, as much in the virtues of the mind as in upright acts, yet the very nobility of his most generous kindred, and his praiseworthy strenuousness, compelled him to pass from his parents' house into the royal court, and under king Theodobert ^e he made himself over to palatine offices. At length, having obtained the office of chancellor, he faithfully and wisely fulfilled the ministry laid upon him.

[4] which being left, he leads a more perfect life, Meanwhile, while with the increase of his age the divine fear continually grew in him, and the love of sanctity penetrated more and more the inmost parts of his heart, desiring to have a pure and bright conscience before God, recalling that word of the Psalmist supplicating the Lord: The sins of my youth and my ignorances remember not, he deemed it best and necessary to confess all the acts of his youth which could gnaw at and darken his conscience to a certain priest of Christ, namely holy Nicetius ^f, bishop of Trier, so that, penance for past things having been done at his judgment, he might so much the more freely and so much the more unhindered attempt thereafter to lead a holier life, as he could have a clean and untroubled conscience concerning things past. To whose pious intention and best will there was added also the exhortation of the aforesaid most holy priest. For he took care to admonish him urgently that he should utterly forsake the most vain pomp of the world; and, reckoning the palatine offices useless (as truly they were), should turn aside from them, and, weighing how harmful and pernicious were the jests and tales and all the sportive doings which were continually going on in the royal court, should utterly flee them, and by all means avoid them.

[5] Meanwhile, while the most blessed Man persevered with strong constancy in such a course of life, and his sanctity is indicated by a dove, it happened on a certain day that, as he was passing through the street, a dove, coming forth from the vault of the royal hall, settled upon his head, nor could he by any means drive it away from himself until he entered the bishop's house, to which he was then by chance making his way. But not even then indeed did it return whence it had come, until the approaching night began to close the day. But then, having gone back, when the night was over and the day again restored, as he hastened to the church with the clergy, flying up again it settled in like manner upon his head. Doing thus for thirty continuous days, that is, as often as he went out of that house, until he returned, withdrawing at no frightening, it brought upon the holy Man no small shame.

[6] But, as is believed, a thing of this kind was not happening in vain for so many days. which sign the biographer explains mystically. For perhaps through this that was shown to have been effected which the same holy man, as was intimated above, most urgently prayed of the Lord: namely, that that grace of the Holy Spirit had been entirely restored to him which he had received in the regeneration of baptism, in so far, that is, as he had afterwards perhaps lost it by some transgressions. For that spiritual grace is wont to be intimated by the appearance of a dove, no one who has faithfully heard the Gospel is ignorant: where it is read that the Holy Spirit himself came down upon the baptized Lord in the appearance of a dove. But the number too of the thirty days seems to agree with the number of the years which the Lord was then keeping when he came to baptism, and when the Holy Spirit was shown above him in that appearance: in which number also, because a certain perfection of the number ten seems to be contained threefold, there can also be intimated by it the perfection of life and of sanctity in the right faith of the holy Trinity.

[7] A certain man, his eyes growing dim, brought to the misery of blindness, The Saint gives light to a blind man, earthly remedy failing, sought a heavenly one from blessed Aredius: which the same man, the wretchedness of the man and the mercy of his own soul compelling him, presently obtained by prayers poured forth to Christ, and immediately imparted to the blind man who asked. And so he who had come sad and blind returned rejoicing and seeing.

[8] Another, by name Guiestremond ^g, worn down by a most wretched pain of a tooth, he straightway frees another from pain of the teeth, and for some while most cruelly tortured, met by chance that same holy man returning from Tours, namely from the sepulchre of blessed Martin, which for prayer's sake he was rather often wont to seek: who, when he saw one jaw of the man swollen, the other remaining in its own slenderness, asked him for what cause this had befallen him: he, complaining much of it, showed by how great a pain of one tooth on that side of his face he was worn down. Then the Saint, feeling with his sacred hand the place of the pain and that swelling, said: Now shalt thou be healed in the name of our Lord Jesus Christ, and by the power of blessed Martin, whose most sacred body's presence I, though unworthy, yet devout, have approached. Which being said, and the standard of the Cross being figured over the place of his pain (as was his custom), the pain immediately grew quiet, nay rather departed entirely, and the swelling, subsiding, brought back with wondrous swiftness the former equality and comeliness of both jaws.

[9] he wondrously increases oil, And since we have made mention of the journey by which he often went to Tours to visit again blessed Martin's sepulchre, we do not think a certain small thing which he there once did should be omitted. The wife of a certain moneyer of Tours, by name Rigovera, offered to the holy Man a flask nearly half full of oil, asking that the same oil be sanctified by his blessing. But he, as much always desirous of fleeing boasting as many others are zealous of attaining it, lest any sanctification should be ascribed to the power of his own blessing, brought forth rather another flask from his chrism-box, containing oil which he had brought from the church of St. Martin; from which, when he had poured a small drop into that other, the flask being first signed with the Lord's cross, which, as we have already said, seemed to be no more than half full, was suddenly filled up to the top, and the oil moreover still overflowing was caught in another necessary vessel, nor, by God's favor, was any of the sacred liquor lost or spilled ^h. Thus the holy Man easily persuaded those who saw that the power there wrought

was St. Martin's alone, and that his alone was to be admired, since certainly his own faith and humility, because he neither presumed upon the power nor put his own glory forward but that of the other, could not be devoid of the effect of so great a working.

[10] absent, he is made known by a vision and by the voice of a possessed man, At another time again he hastened to Tours for the festivity of the same blessed Martin, after his accustomed manner: and when he had arrived there, and at night-time, while the bishop with the clerics was singing psalms in the church, he himself sought him for prayer's sake, it happened that one of the deacons, while the bishop himself looked on, was weighed down with sleep: who, being roused by him and gently reproved for dozing, answered thus: I saw thee, father, just now in sleep going out of the church doors, and honorably meeting blessed Aredius, abbot of Limoges. Scarcely had the cleric finished his words, and behold, through one of the possessed a demon cries out that he cannot bear the presence of Aredius. On hearing which, the bishop, both from the cleric's dream and from the possessed man's voice, held it to be no doubtful matter that the coming of blessed Aredius, hastening to the church, was at hand; and straightway with the abbots who were with him, and the whole clergy, many lights being kindled, with mighty honor he met before the church doors the truly honorable Aredius. And so, having entered the church with great gladness and much joy, they alike passed the night magnificently in the praises of God and in sacred vigils. Finally, the joy of the divinely revealed meeting was greatly increased by the power of the divine working through the most blessed man, when the infirm and weak, restored to health by his prayers, many of them, brought forth with admiration a mighty exultation both to themselves and to others.

[11] he restores various sick persons to health, Likewise, for another festivity of blessed Martin no less, blessed Aredius had sought the city of Tours: and when a certain paralytic, with contracted joints, crawling on the ground with hands and feet, had met him, he, invoking the majesty on high and the power of Martin, sufficiently tried by all and often by himself, began with gentle hand to handle the withered legs of the paralytic; presently the tightening and restoration of the loosened limbs followed the healing touch, and made the man stand sound on firm feet. But that Most Blessed one confessed that St. Martin's hand, together with his own, as it were, had handled the man's weak legs: and he asserted that all was to be reckoned to his merits and power, whatever he himself had been able to work in the weak man's restoration ⁱ. Nor indeed this one only, but through that mighty grace of healings conferred on him he sent back home sound almost no infirm man who met him without his vigor being at once repaired. From among the possessed too he restored so many, snatched from the demoniac power, to their own senses and to their ancient liberty, that the number or the names of the persons cannot be noted down one by one.

[12] When on one occasion the same Saint, the nightly vigils having been celebrated in the church, and he shines with other miracles. had gone out thence, there seemed to him as it were a certain fiery globe coming down from heaven upon his cell. But when he had not yet clearly recognized what it was, he said to one of his disciples accompanying him: Who is that who at such an hour carries the burning torch which I see? Meanwhile, while that man wondered at the thing, that globe which had appeared, as if rising from the roof of the cell, went back to the stars. Then, his hands spread to heaven, he began to render immense thanks and praises to the divine magnificence, which had deigned to make himself and his place illustrious by a visitation of the light from above. But the disciple, who had seen that same light with him, inquired of him rather curiously what this was, and what so great a mystery had been revealed from heaven to the most blessed Man. To whom the Saint, gently chiding, said: Be silent, be silent, thou who art ignorant of the heavenly mystery, and learn that blessed Martin, by his most gracious compassion, has visited this our little place, and, gleaming with starry light, has returned to the heavenly seat.

ANNOTATIONS.

CHAPTER II.

The Saint's last illness, his knowledge of his impending death, his pious admonitions, his death, and the place of burial wondrously assigned.

The Saint, an old man, his death being foretold, When most blessed Aredius had already reached the age of an old man, after innumerable labors manfully and bravely borne, when he was already more than eighty years old, foreknowing that the dissolution of his body was now at hand, on a certain day he thus brought in a sad enough mention of it to his monks: I would that you know, dearest brethren, that the Lord will shortly deign to free me from the snares and from the labors of this life. On hearing which, they, sad sighs and groans being drawn from the depth of the heart, began to pray that he would not yet forsake them, but for the salvation both of their own souls and of many others would ask of the Lord a furlough of life for himself. He, having compassion on their grief, himself also dissolved in tears, thereupon began thus to relieve and console the minds of the grieving: If, most beloved, you truly love me, you ought rather to rejoice and be glad, because the time so long desired for me of gathering the fruits of so many labors has come, God having mercy ^a.

[14] Therefore no long delay had intervened when, a most grievous fever being poured into his body, he falls into sickness, he began to be grievously straitened. Then, a certain boy being summoned, he sent through him such a message to a certain noble and religious man, by name Astedius ^b: Tell him, he said, to hasten quickly to come to me: because, when I depart from this life, he himself, God willing and ordering it, shall undertake the pastoral care of this monastery. Who, if he shall make any delay in coming, shall not further see my face while I live in this light. Which things indeed, as they were commanded, so were also fulfilled. For that same Astedius delaying somewhat, when at length he came, he found the Saint already dead.

[15] But when the desired day, namely the ninth of the Kalends of September ^c, was at hand, and after pious admonitions his disciples being called together for the last time, he addressed them in words of this kind: I, brethren, as I had foretold, enter upon the way common to all the fathers. I admonish you, I ask you, I exhort you with the bowels of all affection, that you keep the Lord's commandments as soon as may be, unstained, with inmost love and with entire affection, and thereafter take care most sincerely to keep the faithful covenants of mutual charity among yourselves. Rest after death I too now already desire as present, and, trusting in the goodness and mercy of God and of our Lord, I long to be dissolved and to be with Christ: and I admonish you likewise continually to desire that same rest and the fellowship of Christ, and to seek it by good works with unceasing labor: keep, I pray, a perpetual memory of these my admonitions and of myself.

[16] The most blessed Father's words having again most bitterly stirred up the laments and tears of the sons standing about, given to his disciples, they all burst out into this voice of mournful crying: Why, most pious father, dost thou forsake thy sons, grieving and desolate? Long indeed was thy converse with us, but so desirable, so sweet, that, being lost and not to be recovered, it deservedly seems to have been the very shortest. Further, the length of thy labors, even if it delay, will increase thy rewards, while it shall procure the merits of rewards to be received at some time. Spend therefore, we pray, all thy solicitude on the care of our salvation, to whom thy absence will be harmful, whereas meanwhile a delay of rewards will in no wise be hurtful to thee. The Lord's will, said that Blessed one, be chiefly fulfilled in this: but if he shall now already will to separate me from you in body, it will in no wise behoove you to be sadder even for this, since, God favoring, I can be a more present and more effectual helper to you in spirit than in flesh. Wherefore weary me no more, I pray, with your tears or laments, nor afflict my heart longer with the affliction of your grief: all solicitude

of yours, as I admonished a while ago, cast upon God almighty and merciful; hope with all confidence that he has care of you, according to the Apostolic assertion.

[17] These things being set forth, at the last he said: Now dost thou dismiss thy servant, O Lord, according to thy word, in peace. Thus that most blessed soul, hearing within the voice of the Lord saying: he happily departs from this life, Arise, my beloved, and come, being loosed from the bonds of corruptible flesh and led forth from worldly darkness into the airs of heavenly liberty, answering with words of eternal thanksgiving to him who called and led it forth: Thou hast broken, it said, my bonds; to thee will I sacrifice a victim of praise. Finally, when it now seemed to be the second hour of the night, a globe of immense light was seen to come down from heaven above the little cell in which the Saint lay, and straightway likewise to ascend to heaven.

[18] and the place of his burial Then thereafter, the body being laid out after the custom and placed on a bier, the disciples passed the whole night wakeful over their blessed Master in Psalms and Hymns. But when morning was come, a mighty multitude of people came together, and also the Bishop of the city of Limoges, mentioned in the foregoing, by name Ferreolus ^d, when news of his passing had been received, hastened with all speed to make his way thither. Arriving there at length, and falling with many tears and lamentations upon the body of the Saint most dear to him, he confessed that the greatest grief lay upon him for this, that he had not been able to find him surviving when he was set in his last moments. Then, when they had decreed that the most sacred body should be carried to the church of blessed Julian the martyr ^e, which that same blessed Man had built from the foundations, and be entombed there, they could not move the bier on which he lay.

[19] is assigned in a wondrous manner. Therefore, when on account of the impossibility of moving the body the Bishop Ferreolus was made alike astonished and sad, he appointed a three days' fast both for himself and his clerics and for the whole multitude which had come together, and admonished that it be asked of the Lord that he would designate, all ambiguity being removed, what was his own will and that of the Saint himself concerning his entombing. And so, when the three days' fast was accomplished, they again approach to lift and carry off the sacred body. But then it was raised by two men only with the utmost lightness and carried to burial, all magnifying with immense cries and magnificent rejoicings the wonders of God and the power of the Saint. And truly his power shone forth both in death and in life, to be magnified and to be extolled with worthy proclamations and with all the vows of the faithful. And so he was glorified before men on earth, he was glorified also before God, nay rather he glories with Christ in the heavens; who with God the Father lives and reigns God through all ages of ages. Amen.

ANNOTATIONS.

SECOND LIFE

by an anonymous contemporary or near-contemporary author

From the Old Analecta which Mabillon published at Paris in the year 1685, tome IV, page 194 and following.

Aredius, abbot of Attane, among the Limousins in Gaul (St.)

BHL Number: 0666

A. By an anonymous author.

PROLOGUE.

The author asserts that the examples of the Saints As often as we narrate the deeds of the Saints, we also fix our mind upon their acts and examples, or desire to be imitators of them, lest in the misery of this exile we be held captive in a snare. We are therefore illumined by the grace from above just so far as with humbled heart we are able to ascend to lofty things by the contemplation of God. And therefore we do not freely dare, though we might, to lay open to the people with even a slender discourse a history of edification: especially since we are admonished by apostolic authority to record some things concerning the life or virtues of the Saints, as it is written: "Let us praise glorious men, who overcame the kingdoms of the world, that their memory may be in blessing, and their name may remain for ever." And that other: "The memory of the Saints with praises." When therefore in the yearly ^a course we celebrate the solemnities of the Saints, we ought to recite in the praises of Christ some things from their deeds fitting for the edification of Christians. Since therefore the miracles of almost all the Confessors, and the manifold victories of the Martyrs, are already set down in the monuments of letters, we have now, according to the quality of our wit, attempted to fit together this slight little book; in which we take care to unfold, the grace of Christ helping, the birth, or the life, or also the glorious death of the holy and most blessed Aredius the Confessor: so that of him whose life is with Christ, his memory may be celebrated with glory in the world.

[2] Our holy Fathers, namely, took pains to love nothing in the world, are set before the people for imitation. that they might love their neighbors lawfully and perfectly, that, gathered together in one charity, they might be made coheirs and partakers of Christ. Very many indeed from their earliest age, some in youth or in manhood, many warring in old age, endeavored to cleave to the Lord: that they who long bore the temptations of the world might at some time return to Christ without spot. For an example of good work with simplicity of vigor edifies more than much preaching with the swelling of vain glory. But that excellent preacher, the Doctor of the Gentiles, declares, saying: "God hath chosen the foolish things of the world, that he may confound the strong." And that other: "The wisdom of this world is foolishness with God." But the elect are not lifted up in the prosperities of the world, that they may be able to lay hold of the crown after the triumph. For if we consider what and how great things are promised us in the heavens, the things which are beheld on earth grow worthless to the soul ^b.

ANNOTATIONS.

CHAPTER I.

The Saint's fatherland, parents, upbringing, court service, conversion to a more perfect life, his various virtues, and a public token of his sanctity.

The Saint, sprung of a noble stock at Limoges, Therefore the most blessed Aredius, begotten of a noble kindred in the province of Aquitaine, in farther Gaul which looks toward the western region, was sprung from the city of Lemodia ^a, that he might be a lamp to all the faithful, the Lord granting it to his soldiers. But his father was by surname Jocundus ^b, and his mother was called blessed Pelagia ^c: whose life is testified to have been religious, so that they imitated the example of Zachary and Elizabeth, save that John was not in the midst ^d, walking in the commandments of God, that they might be without blame.

[4] and piously brought up by his parents, Aredius therefore was born and nurtured in the right faith, and at length, being imbued by Christian parents with the catholic religion, already passing beyond the years of boyhood, he was passing the season of youth with great industry. But when his parents saw that their son in youth had attained the salutary way, adorned with zeal for religion, they hand him over to be instructed in letters: who presently was so far illumined by divine grace that many marveled at the eloquence in his words, whose sweet speech breathed forth to all from a honey-flowing mouth. Bearing an old man's heart, he gave his mind to no pleasure, lest, being caught, he should be held liable to the misery of the world.

[5] he forsakes the court of king Theodobert, Meanwhile he is commended to the most excellent king Theodobert ^e, that he might instruct him in palatine learning. Aredius therefore found grace before the Lord and before the king, and his testimony was borne by all, so much so that as Chancellor ^f he stood first before the king's face; and his honor grew with great favor from day to day. Approved on every side, he flourished in the court. By whom he was held in such familiarity that his great felicity begot hatred in very many. For he hated pride, he loved truth: but plainly the good marveled at him. And so he followed unfailingly after charity, meekness, and humility. For he loved the Lord with his whole heart, and with his whole soul, and with his whole mind. He was also serene in aspect, tranquil in manners; always he showed good works more by deeds than by words, committing his hope always to Christ, frequently applying himself to prayer, and setting nothing before the love of Christ, and always his mind meditated on the heavenly precepts.

[6] These things being so done, after no long time, when he was already keeping the age of a man, and by the bishop of Trier desiring to present himself a vessel sanctified to the Lord, and fearing the future and dreadful judgments, lest any transgressions should darken his breast, he confessed all the acts of his youth before the face of the most blessed man Nicetius ^g the bishop. At length, being meanwhile divinely admonished through the aforesaid Nicetius, Bishop of the city of Trier, fleeing the pomp of the world, and turning aside from the delights of the world, and the vain superstitions of the royal palace, and the undisciplined tales of his companions, he betook himself, under the censure of a Rule, to the contemplation of the palm of the heavenly fatherland. And thus, imposing on himself an austere penance, he began manfully to resist the wrestling of the flesh with fervor of spirit. For he set before himself, against the present ardors of the flesh, the fires of future punishment. Namely in labors, according to the Apostle, in watchings, in fastings, in chastity, in sweetness, in much patience, and in charity unfeigned.

[7] He prayed therefore to the Lord for heavenly gifts, he besought Christ by day and night, being roused to a more perfect norm of life, he withdrew from himself fullness of bread, that he might be able to merit for himself the heavenly bread. His face indeed grew pale with fastings, and his body, very dry, withered away, but his mind burned with desire of things eternal. But always looking to the term of the present life, and to the Lord's future sentence, or dreading the fearful judgments, knowing what is written: "Blessed is the man who is always fearful." And also that which was said by Job: "For I always feared the Lord as waves swelling over me." And that of the Apostle: "With fear and trembling work out your salvation." For at night he lay before God's sight, beating his breast with his hands, wetting his cheeks with tears, with eyes raised to heaven, ever looking to him whom he feared he had perhaps offended by transgressing even in the least things: and with tears he most earnestly prayed these words in David's voice: "To thee only have I sinned; have mercy on me, O Lord, according to thy great mercy." And ever reaching toward that which the Apostle said: "Neither hath eye seen, nor ear

heard, nor hath it ascended into the heart of man, what the Lord hath prepared for those who love him."

[8] Meditating therefore on these things, the more he advanced the more he was humbled, he exercises various virtues, according to what the Truth says in the Gospel: "He who humbleth himself shall be exalted, and he who exalteth himself shall be humbled" — that the more he had been humbled, the more he might advance; and also that as great as was his sorrow, so great might be his pardon. O profound kindness of the Lord, O simple penance! And by frequent fasting he had obtained from the Lord the mercy which he sought. For of such the Lord says through the Prophet: "I gave him fear, and he feared me, and trembled before the face of my name." Hence again it is written: "He who fears the Lord shall dread nothing, and shall not be afraid, since he himself is he." And again: "The fear of the Lord drives out transgression." Amid these things, moreover, he besought the Lord with full vigor that his penance might be accepted before Christ's face. Then, initiated with these arms, binding himself more strictly in Christ's warfare, he shone forth to the norm of the Church.

[9] On a certain day, while he held ^h the course of a most pure conscience, and his sanctity is made known by a public token. a dove, coming down from the vault, settled upon his head and went along with him, accompanying him through the street. Which Aredius, the man of God, could not remove from himself until he entered his bishop's little cell. But when the day declined toward evening, it returned by the way it had come. But when morning was come, and the clergy were now returning to the church, it came down upon his head as it had done before. And when for XXX days, as he himself said in secret, the dove did not cease, the Man of God endured this shame, and he foreboded that the grace from above had been given, so that it was openly given to be understood that already then, by divine largess, the Spirit was once to descend upon him. Whence also the Truth testifies to his disciples, saying: "If any man love me, he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him"; because it was fitting that, since he had guarded the innocence of his mind, the visitation of the Holy Spirit should be present to him.

ANNOTATIONS.

CHAPTER II.

The Saint's return to his fatherland, his solitary life, the construction of his monastery, and certain miracles.

Having returned to his fatherland, he leads an eremitical life, Then thereupon the most blessed Man, having heard of his father's death, returned to Limoges for his mother's consolation. Therefore blessed Pelagia, her secular habit being changed, is clothed with the garment of a woman consecrated, becomes religious in the love of God, and exhorts her well-converted son toward God's reward. Who presently, the blessed Man, sought the desert, and, thrusting himself into a hollow rock, there besought the Lord without ceasing by day and by night, and continually strove to repel the invisible enemy with prayers and entreaties, fighting with the mouth, not with the sword; with entreaties, not with iron; with prayers, not with the dart. At all hours and at all moments he begged God's protection, that, being worthy, he might after the labor of the world be able to come to the prize. When he had been there for some days with great abstinence, his mother, having heard these things, casts herself at her son's feet, and asked him to go forth from there, so that he might build the cell of a monastery, where he should see it prosper, in pleasant villas.

[11] Then the man of God Aredius found also a pleasant place, and by building a monastery having returned from that same rock in which he was, about three miles distant, and there he began with great industry to build the cell of a monastery, which monastery was named Attane ^a, and there, intent upon prayer and applying himself to reading, in which he was occupied, his venerable mother, laboring through the fields, sought nourishment for the body: but what life she led after her conversion … ^b. Thereafter the blessed Man grew strong more and more in watchings and fastings, and in prayers, and in charity. And his fame began to be spread abroad, and religious men, strangers, and monks flowed together to him from every side.

[12] A multitude of the poor also, as bees to a hive, he spends his wealth, so came together to him, so much so that however many poor flowed together to him, none departed empty from him. What more? Whatever he had from the possession of his noble parents, all of it he distributed among the poor, or among monasteries, chiefly to blessed Martin of Tours, or to the church of St. Hilary of Poitiers, or through divers churches, or even his whole possession to his own monastery; but the metals of gold and silver he scattered among the poor, knowing the Apostle's precept: "But having food and clothing, with these let us be content." And: "Those who wish to become rich in this world fall into temptation and the snare of the devil." And: "Many desires, useless and hurtful, which plunge a man into destruction and perdition." Considering indeed what is written: "Give alms, and all things are clean unto you." And the Truth says: "He shall receive a hundredfold, and shall possess eternal life." And elsewhere it is written: "Alms deliver from death, and he who does it shall not go into darkness." These things, moreover, he fulfilled daily; always generous to almsgiving, diligent in watchings, devout in prayer, lavish in humility, perfect in charity.

[13] and above all he avoids idleness. Never did he indulge in leisure in which he did not either apply himself to reading, or accomplish Christ's work, or at least do some work with his hands, or finally write out sacred codices. But he had chiefly resolved to distribute among the neighboring dioceses the sacred codices which he himself had written with his own hands; recalling that which the Apostle said, that "Idleness is the enemy of the soul." Toward these things, therefore, he ceased not at any time. But since he had already built the cell of the monastery, and had accomplished the work begun, it is necessary that we be able to unfold something of his miracles, Christ helping. How the Servant of God gave himself to almsgiving, watchings, and prayers, we have briskly made public in miracles worthy of proclamation: of which many we have thought fit to narrate a few most briefly.

[14] In a dry place he draws forth a spring, It befell the man of God, as he was making a journey to Auvergne ^c, night rushing upon him, that he could not find water, so as to settle himself for a stay. And when his attendants sought here and there and had not found any, then Aredius fixed his staff in the sand. Which being drawn back, an abundant spring leaped out of the hole in the earth, so that the streams of surging water sufficed, and afterwards watered so much that cattle drank there. Thus that Man was great in miracles, and bore the type of Moses, who, striking the rock, furnished water to the peoples in the wilderness.

[15] and through the intercession of St. Julian the martyr Then he gave his effort to the matter, and chose the companions of his journey, whom religion rendered illustrious. When the company had been gathered, he asks the suffrages of all their prayers, that the bestower of piety may grant solace for the coming journey; and so with them, Christ being his guide, he approaches the place where the holy limbs of God's holy martyr Julian ^d had been buried, those being acknowledged who were with him by the merciful Judge's will. And when they had come to that place, he asks that he might deserve with vowing mind to receive relics of the holy Martyr; but the keeper of the most blessed Martyr's basilica denied him what he asked. Having tarried there a little, and seeking, and not at all finding, he thereupon went on and came to the place where the venerable Martyr had been beheaded by the persecutors, long ages having now passed ^e, and with the fullest devotion he laid up from that same place the tiniest bits of stones — what is commonly called sand — in the chrism-box which he bore on his neck, with joyful mind, in place of the consecrated relics of the holy Martyr. And when he had begun to return from that province, so great a multitude of those who were vexed by malignant spirits followed his steps with great outcries that the names of so many can scarcely be written.

[16] he works miracles. The fame therefore of the blessed Man reached the ears of the bishop of that city ^f. Who at once with his own followed the holy Man's steps, and presently, casting himself at his feet, began to ask of him that he would at last return to the holy Martyr's tomb, and would carry away his sacred relics. Then he said: This gift which almighty God has bestowed on me, I shall go with the same, and shall proceed with him accompanying me. For the Lord, Creator of all things, deigned to show two miracles of his mighty deeds in that same place. And when the man of God had opened his chrism-box, he found divers precious stones from the bits of rock,

which he had taken from the spring, so that the wondrous power of the holy Martyr might be declared through divers places of the earth, and the man of God's faith might be proved and shown to many. And when he had laid up the sacred gift with great joy at this place where the Man of God had founded an oratory, there too almighty God deigned to declare many signs and wonders.

[17] Nor * is that to be passed over which was bestowed on Christ's servant. From himself and his companions, On a certain day, while the traveler was going on the journey he had undertaken, a whirlwind of winds blowing, such a rain roared around Aredius that the shower flowed off in streams, and yet not one drop drenched that company and his attendants: and, the tempest being thus divided, the whirlwind turned itself elsewhere, and the very clouds put the air to flight, while they were afraid of the traveler. If therefore the sea and the winds obeyed the Creator of all things in their billows, and a great calm was made, nay he also bade his faithful one to show this mighty deed while all looked on.

[18] At a certain time, when the crops had armed their ears toward ripeness, and from his fields and, being now weighed down, demanded of the tiller to be reaped, an immoderate rain broke out, so that no one might gather the produce, and the grains hidden in their ears sprouted. Meanwhile the matter is suggested to him by the people; the intercessor keeps vigils. On the following day, therefore, relics of the saints being taken up, suitably and reverently covered with a little silken cloth, the Deacons in white go out for the procession: the people cry out because of the onset of the storm-clouds. To whom the holy Man answered: He who bade water be created is able to still this shower. Then presently they went forth from the temple, suddenly the clouds were cut away, the sun is brought back in brightness, the serenity of heaven is restored to the world, the tiller is drawn to his work, and the reaper is invited to the crops to gather the sheaves.

[19] Nor is that to be passed by which was done in a like case. he turns aside an inundation of rain, While at Nonjac, his own farmstead ^g, he was founding an oratory in honor of blessed Julian the martyr, and a grievous shower rushed down, when he recited the Lord's Prayer, the storm-cloud turned aside its onset, the tempest drove back the whirlwind, the rain departed, and no falling drop touched the place or the holy man Aredius.

[20] Let this be added to the page, whereby the miracles of things increase. he raises a dead boy, On a certain day, while that same holy Man was praying in the oratory, a certain Actardus, son of Nivardus, a youth, is carried in lifeless, and is laid before the sacred altar in the oratory of blessed Julian the martyr by his parents. He is asked that he be restored alive by the Lord. Then the most reverend Man, moved indeed with piety, bringing force with tears, looking to heaven, entreats the Lord. Thereupon he calls upon the little child, but the body lies lifeless. When nearly an hour was over, the little boy is roused, opens his closed eyes, and, brought back to life, began to be able to speak. So the faithful Soldier was strong in such mighty deeds, and girded with divine grace, that, as the Creator of all things raised up the widow's son, a youth, from the pallet, and restored him unharmed to his mother, so Aredius the man of God was able to obtain by his prayers with the Lord that the youth be brought to life.

[21] A certain woman, having a great wound in her face, and he comes to the aid of various sick persons. met holy Aredius, entreating to be healed. Then, she being signed with the standard of the cross, at once, the people standing about, the swelling of the wound is opened, and in the likeness of a small nut something like a stone comes forth from it; and without delay she returns home sound. Let there be added to the work a matter joined to mysteries. A certain son of Dulcissimus, by name Ingratius, lying on a pallet, was presented for burial by his father, so distended with swelling that his eyes had been taken from him within himself. Then Aredius, man of the Lord, a prayer being given for him, anoints his eyes with blessed oil: which, when he anointed them out of faith, presently whatever there had been of disease fled at the touch of the ointment.

ANNOTATIONS.

* the word is not superfluous

CHAPTER III.

Other miracles of divers kinds which the Saint wrought while yet living.

He wondrously frees captives, While men raise themselves as far as they can toward the holy Man's advancement and toward the lofty contemplation of God, it is to be believed that they are moved divinely. At a certain time, coming to the city of Limoges out of an affection of piety, he hears that several men lately condemned by sentence of death were being held bound in prison. Aredius therefore, mindful of the Word of the Lord saying: "I was in prison and you came to me. And: As long as you did it to one of my least ones, you did it to me," considered whether by any means he might be able to free them. And when he had drawn near to the prison to seek out the guilty, straightway by divine will, as though by the great impulse of one striking, the bolts were broken, the hinges scattered, the doors of the prison thrown open, and all the bonds of the fettered were loosed. That same night a brightness as of the sun appeared within, and light gleamed in the darkness, the guards were oppressed with sleep, and all fled out of the workhouse to the most sacred tomb of St. Martial ^a the Bishop. And thus by the blessed Man's prayers they were freed from prison and from death.

[23] he gives light to a blind girl, Let that profit the ears of the people of God which profited the light. The daughter of the aforesaid Nivardus, by name Actefledis, had lost the light of her eyes, so that she could in no wise see. On a certain day, being led to the man of God Aredius by her parents, that she might be given light, he is entreated. And when they prostrated themselves at the Priest's feet, then the holy Man, her eyes being signed and asking the Lord within himself, presently she was restored unharmed, and she who had been drawn along by a guide returns to her fatherland as a guide.

[24] The examples of the just also instruct followers more eagerly than the discourse of many men's preaching. When on one occasion the man of God was hastening to Burgundy to the king for piety's sake, he heals another woman near to death, he is diligently invited by Duke Antestius ^b to turn aside to his house, where his half-alive daughter lay on a little bed. And when she was breathing out her last breath, the man of God Aredius, entering the house, a prayer being given for her, the girl, the house being gladdened at obtaining the remedy, returns from her passing. For he who bade the daughter of the ruler of the synagogue be raised up within her chamber granted the dead girl to him who asked him, so that she should return from death to life.

[25] A certain woman by name Bessa, her limbs weakened for infirmity, and several persons of either sex her fingers drawn together, her joints bent, feeble in her steps, prostrate, devout, suppliant, and wasted, prays to be healed: presently Aredius, the cross being touched by his holy hand, stretches out on the page ^c of her legs, the sinews are loosened into their instruments, and, long awaited, at length her limbs deserved to know themselves again; and thus by the holy Man's prayers she was made sound.

Let the proclamations be written down which are justly referred to the palm. A certain woman, already thought near to death, bore a wound in her neck: she met the holy Man, beseeching him to arm above it the standard of the holy Cross, fearing to die. And when he pressed the sign of Christ over the wound, suddenly the worms were dead, and the woman returned unharmed.

[26] While we behold the greater miracles of the Saints, we are also the more earnestly turned toward the love of God. afflicted with contraction of the limbs For a girl from the city of Périgueux ^d, coming to the man of God so contracted that from her heels she touched her hips clinging to her, already for a long time condemned in her going, whom the most sacred man did not dismiss before her weakness dismissed her, and she who before walked on her hands went on her feet. He therefore asked her earnestly whether she had hope in Christ, whether she believed that she should be healed at some time. And she, giving faith in all things, Aredius fixed his knees on the ground and prayed at length: then, stretching alike his eyes and his hands to heaven, with fullest faith he reminded the Lord Jesus Christ of his promise, which says: "Whatsoever you shall ask believing, it shall be done for you." And: "If you shall have faith, not only shall you do these signs, but you shall do greater than these." And when he begged these things with full vigor and devotion, turning to the girl he said: If thou believest faithfully in the name of the Lord Jesus Christ, arise and stand upon thy feet: and presently she arose, and her feet and limbs were made firm, and she was made whole from that hour.

[27] Likewise from the same city another woman came to him condemned by a like infirmity: and with other diseases, and when she had been handled by the holy Man's hand, she returned straightened to her own home, and the older woman ran the road which the young girl did not pass over.

As often as we lift our mind to the lofty things of God almighty, the things which we behold on earth grow worthless to the soul, so that, grace being received from on high, we may penetrate the fatherland above — as for instance this Man, who is adorned with such mighty deeds, is not darkened by earthly contagion. A certain man by surname Addo, son of a certain Proculus, came into the most blessed Man's presence so weakened that from his footsoles he made a heel, nor could the thing unhappily glued together be separated, then seeking remedies from holy Aredius. But he, the sign of the cross being laid over him, he who had come lame upon his knees, being straightened, walking on his feet, was brought back to the tread of his own soles.

[28] Let there be added the mighty works of deeds by which they are believed to be true. Some man from the territory of Bourges ^e, his sinews being contracted, weakened in his tread, met him, came in haste to the monastery, and prayed for suffrages, that the holy Man would come to his aid: he restores to soundness by the sign of the cross. the man of God Aredius took up the cause of the reward, a prayer being poured forth for him with a blessing, he returns unharmed; what the holy hand touched.

Let the page acquire what grace may afford. A certain Leonacter, made so demented by an insanity of body that he was believed to be nothing other than madness, whose too horrible fury was not endured, even if, bound exceedingly hand and foot, he was tied in bonds, and, oppressed by violence, was still constrained with chains, * and this added pain of punishment crushed him — and so, raging cruelly, he was at length brought to holy Aredius of God: and without any delay, the sign of the cross being made, being armed on his forehead, in a moment he is freed at once from the ancient enemy and from his bond. Who afterwards was made a Cleric, and to better works with a canticle rendered his service to Christ. But it is done by the wondrous disposition of almighty God, that those whom divine rewards do not invite to better things temporal scourges may teach.

[29] The holy Abbot also But at the same time in which the Soldier of Christ was living on earth, Ferreolus the Pastor ^f, to govern

the people committed to him, was present as venerable Prelate in the city of Limoges; but as often as that bishop was pressed by fevers, or was worn down in grievous pain by some sickness, he sent messengers to the man of God Aredius, that he might more fully intercede with the Lord for him. Who, vigils having been celebrated for him, obtained for the Pastor — the venerable Abbot for the Bishop, and the abject and humble man for the exalted one.

And because the growing page covers greater miracles, let there be brought into the midst a brilliant mystery concerning a certain blind man. Some man, cheated of his light, already for a long time oppressed by darkness, clouded with thick gloom, is led with tending foot to the blessed Man's little cell; whom the holy Man, taking pity as soon as he saw him, restored his sight to him by praying, and he returns to his region, now made bright with clear light.

[30] by other miracles, It is pleasant to bring forward what was glorious for memory. A certain man by name Witrimund, by surname Atto, had fallen into a pain of the teeth so cruelly that with no intervening respite did the pressing pain relax its hold on him: then, coming to the holy Man as he was devoutly rendering his meeting with blessed Martin, and being asked why one of his jaws seemed more swollen, and he answering that he was tortured by a most grievous pain of the teeth, then the man of God stroked the swollen face with a most gentle touch, saying: Thou shalt be healed by the Lord, Martin obtaining it, God's most faithful servant.* And so, as soon as the speech begun by the just man was completed, soundness is poured back into the tooth, the pain with the swelling is cured.

A certain woman by name Ricovera, wife of a moneyer of Tours, when she had faithfully offered to the holy Man a half-full flask with oil for the sake of blessing it, then Aredius, the little sign of the cross being made, and bringing forth from his chrism-box ^g another flask in which some of blessed Martin's oil was contained, a drop being cast over the half-full flask, the power of the oil leaped out in such an inundation that, the flask being filled, it took the oil elsewhere, nor did anything of the redundant blessing perish. Which blessing profited both alike, both him who gave to her who asked, and her who asked and obtained what she deserved.

[31] by a certain revelation to a deacon, This too is granted to few, that the soldier of Christ should be loved by so many miracles. For the most reverend Man had resolved that, in order to win the palm of the heavenly fatherland, he would go to Tours to the festivity of the blessed Bishop. At length it happened at a certain time that the holy Man was hastening to the aforesaid city. Therefore, when the Bishop of that city with the Clergy was earnestly performing the Office of psalm-singing in the church at night-time, his Deacon, while he sang in the church, was weighed down with sleep. And when the Bishop saw him sleeping, he said to him: Why dost thou sleep, brother? Who, waking from sleep, said: I saw thee, my Lord, going forth out of the church, and hastening to meet blessed Aredius the Man. And when the Deacon had scarcely finished his speech, straightway a wicked spirit in a certain man cried out that it could not bear the presence of holy Aredius. On hearing which, the Bishop knew that Aredius, the Man of the Lord, was coming: and presently the bishop with lighted tapers met the Abbot before the doors of the church, and with great joy and exultation they entered the church, and continued almost the whole night in the divine Offices. For many sick, or those bound by divers infirmities, returned home in sound vigor by his prayers or intercessions.

[32] At another time again, when he had gone to Tours for the same festivity, by a public expulsion of demons, and the man of God Aredius was handling the legs of some paralytic with gentle application, he testified that he had seen St. Martin's hand, how it straightened the weak limbs, and thus the paralytic, the saint's right hand touching him, had straightway straightened himself upon his own feet. But so great a power of cures conferred on him by divine grace shone forth, that whatever sick man came, being healed with full vigor, departed unharmed. But to the possessed so swift a healing was rendered that so many names of the mighty multitude could not be written down.

[33] If the miracles be reviewed one by one, it is not at all unfitting and he grows more illustrious by a heavenly light. that the discourses of so great a power be believed. At a certain time the man of God, having gone out of the basilica, the nightly vigils being accomplished, saw a globe of light come down from heaven upon his little cell, and, believing that that splendor was made by a man, the Man of God asks of his disciple: Who is he who at such an hour was walking with a torch through the garden? Meanwhile, when he marveled at it, immediately that globe which had appeared above the cell rolls back to the stars; but he with fear and trembling, his hands spread out, rendered thanks for the grace of the light to the divine power. He is then asked by the monk who saw this along with him what this miracle, the vision of so great a brightness, might be, that the mysteries of the most blessed priest were thus revealed. To whom the holy Man answered: Be silent, be silent, thou foolish one; know that most blessed Martin visits this little cell with special favor; and he returns to the heavens with the glory of a shining light.* But since divine grace protected him, it was fitting that, the Holy Spirit illuminating him, he should receive the visitation: but the friend of God, guarding against the vice of boasting, charged the disciple that he should tell this vision to no one until he should pass over to the Lord. Thus the faithful Soldier held the rule of the Master, the Mediator of God, who, being transfigured on the mountain, charged his disciples to tell to no one the vision which they had seen, until the Son of man should rise from the dead. Weigh therefore with what fire of the love of God and of neighbor that Man was kindled, who by such a revealing of the Spirit deserved to receive a gift divinely. For God is a consuming fire, James bearing witness who says: "Every best giving and perfect gift is from above, coming down from the Father of lights."

ANNOTATIONS.

perhaps catenis*

read quod*

read id*

CHAPTER IV.

The Saint's compassion toward the afflicted, his journey to Paris, and various predictions of things to come through the Spirit of prophecy.

Beneficent to all, These things being so done, the holy Man remained continually intent upon the divine offices. For the enemy of the human race could find in him neither anything to deceive by fraud, nor anything to darken by pretense. For he was generous in almsgiving, devout in prayer, diligent in watchings, lavish in humility, excellent in doctrine, peaceable in discourse, cautious in speech, most holy in converse, strong in hard sufferings, cheerful in good works, most safe in temptation, most broad in hospitality, beneficent amid hatreds, in prosperity too and in adversity always intent upon heaven. Perfect in the charity of Christ, which is the bond of perfection, he showed indeed the sincerity of his mind by the serenity of his countenance, and displayed the piety of his heart in the mildness of his speech. Nothing was graver than his laughter, nothing at all sweeter than his sadness, nothing indeed more merciful than his soul, nothing more gentle toward the humble. If he had seen a poor man, he sustained him; if a rich man, he exhorted him to act well, calling God to witness that he did all these things for his name, continually recalling what the Truth says in the Gospel: "Blessed are the merciful, for they shall obtain mercy." And also that other: "Nevertheless give alms, and behold all things are clean unto you." And elsewhere: "As water quencheth fire, so alms quencheth sin."

[35] Continually recalling these precepts, he most earnestly fulfilled them, and especially to the poor, and he was the foot of the lame and the eye of the blind, the father of orphans, the consoler of widows. But what blind man did he not call his own heir, or what weak man did his hand not sustain? He went about continually accompanied by this army, in these too beholding Christ he longed to embrace him, and, bestowing garments on these, he believed that he covered the limbs of Christ under the garb of a needy man: and for this reason, dividing his money with his Lord, he rejoiced to make his substance a partner with Christ, that Christ might make him coheir of the heavenly kingdoms with himself. For he knew it written that that is a good inheritance which is kept with the Lord as guardian. For his admonitions among his own were nothing else than divine teachings and the foundations of the sacred Scriptures. For it is fitting that the good should love and imitate, and the harmful should fear, him whom the divine power made illustrious, that the gift received from God, with doctrine honey-flowing and seasoned by the Holy Spirit, from the desire of Christ… and always solicitous concerning the eternal beatitude.

[36] If we consider what and how great things almighty God wrought through his Priest, he intercedes for the people with the king of France, a more prolix page of the pen is set forth. Very wicked men, ill flattering with counsels, are for the most part wont to overturn the hearts of earthly kings, according to the voice of Solomon ^a: "Evil conversations corrupt good manners." At a certain time it happened that tributes or taxes had been assessed upon the peoples by the kings, which condition was applied with the utmost force to all the cities established through the Gauls. For this cause indeed the most reverend Man, moved with piety, hastened to the king's presence, that he might make a representation for the citizens who had been enrolled by a heavy public assessment in the edict. But since it is written: "The heart of the King is in the Lord's hand," whatever the holy Man asked of the king, being devout, he obtained.

[37] It happened therefore that, as he was returning from the journey, coming to a certain village Catuliacum ^b, and on the return he frees a possessed woman. namely on that very day on which the holy mysteries of the Lord's resurrection were being celebrated, being invited by the people he began to give himself to the holy offices. But while he was celebrating the divine solemnities, a certain girl who was grievously pressed by demons cried out that she could not bear the holy Man's presence, though she, not knowing him, was invoking his name. Who indeed, exercising the works of piety according to his accustomed manner, the divine mysteries being accomplished, to the harbor of prayer

fleeing, that the girl might not be vexed longer by the ancient enemy, he stands by as intercessor. For there were in her seven most wicked spirits, and while he applied himself to prayer, straightway by his entreaty he cast out five demons. Two still remaining, the most blessed Man charged the girl's parents that she should not depart from the church until what was left of the malignant adversity should be driven out of her body. Therefore the holy Man, coming to the church where he had ordered her to stand, his monks being taken along with him, prostrate in prayer, was able to obtain from the Lord that the two demons which had remained were cast out, so that with sincere mind and steadied sense she returned home.

[38] At another time also, when the man of God, for a condition of this kind, sought the king's presence with, as it were, a hidden coming, Having again set out for Paris, the citizens he hastened on the journey. And when he had entered the enclosure of the city of Paris, the people of this city were laboring under a grievous fever, dysentery, and a most wretched disease ^c, so much so that the number of bodies could not be reckoned for the multitude of those dying each day, especially the throng of infants. But on a certain day, while he was being venerated with not undeserved affection by the Bishop of that city, he asked that he would keep him with himself a few days by the office of charity, so that he might stand as intercessor with the Lord for the people. Therefore, when the man of God Aredius had wished to comply with his petitions, it happened that some of his own fell grievously into the same most wretched sickness; namely the most blessed man, secure in the Lord by the tenor of his confidence, was praying with his accustomed prayer for the populace of that city, whom he did not cease to console with his discourses by gentle exhortation, that none should despair of the mercy of the Lord's piety. Who indeed ordered blessed oil to be brought to him, and with his own hand, with the little sign of the cross, anointed the mouths and nostrils of each, saying to them: Be consoled in the Lord, and exhort one another in turn, brethren; the right hand of Christ restores you all unharmed. And to his own he thus spoke, saying: Be not, I pray you, my brethren, be not saddened, but rather be manfully strengthened, and trust earnestly in the Lord's mercy, because the divine power restores you all unharmed to your own region.

[39] and he frees the king himself from diseases, Meanwhile, turning over in his mind where he might know the king's presence to be, that, having searched it out, he ought to seek it. Therefore, the brethren being left in that same city, hastening with a few companions he took his way as far as the place by name Brinnacum. When without doubt the traveler halted, he said to those who followed him: Know that the king is grievously pressed by a fever ^d, and that almost the end of his life is now at hand; but the Lord's clemency, out of regard for the poor, will free him at our salutary visiting. Keep this too more secretly: But after these few days his offspring, who still seem to be safe, depart from the world. Namely, by the Spirit of prophecy the man of God Aredius knew this, which the event afterwards proved. But when God's holy servant had arrived at the said place, the king, his coming being known, ordered him to be brought into his chamber, believing that he would be helped in the Lord by his prayers. Wherefore, when he had entered in, the office of greeting being rendered, he began to feel him with his hands, while within himself he asked of the Lord with prayers that the king might give assent to his petitions. Who, when he had begun to be more at ease from the anxiety of his infirmity between the sacred hands of the most blessed Man, set forth the cause of his condition: but, God favoring — who rules all things and disposes all things sweetly — whatever the Priest of God asked of the king, he was able to obtain with easy attainment. And the king, adding, out of regard for the holy man too, or for his own stability, handed over into his hands the very books in which the people of his kingdom, being enrolled, were held afflicted for a heavy assessment, that he might burn them up in a fire by his own authority. Then Aredius, the books being received, ordered coals to be prepared; and when this was done, taking those books in his own hands, with many too standing about, he burned them up in the fire. The cause of his petition therefore being obtained, after the third day he bade the Prince farewell. But on a certain day, before he arrived at Paris, the event there proved that which he had said to his companions not long before. Without doubt, a messenger relating it, the Man of God learned that the king's sons had died, whom he himself had already foretold, and that they were to be carried to Paris with a great throng of funeral; who, when returning he had at length arrived at the aforesaid city, found the people of that city already freed by divine help from the disease of dysentery.

[40] He found also a certain one of his companions, by name Constantine, and there by various miracles lying under a grievous peril of death. But several whom he learned to have died he restored unharmed by his prayers. Then thereupon he is urged by his own that he who had succumbed to the most wretched sickness should be entrusted in some place to such a person that, when he should pass from this light, he might be enclosed in a tomb of earthen turf: so near indeed was he already to death at hand. But the most blessed Man, moved with compassion, prompt with his accustomed piety, lifting him up onto the vehicle in which he was wont to sit, is himself drawn by another's guidance. Who indeed, when he was already pressing on the journey on the third day, afflicted with sickness, struck by the blow of death, fell lifeless to the ground: which when the most blessed Man saw, with pricked heart, with groaning and tears he began earnestly to give himself to prayer. Who, when he rose from prayer, turning to the body, while he felt him with his hands, he began to open his eyes; and after no long space of hours, the prey of death being conquered, he is restored unharmed to the light of former days, and he who had been despaired of as to life is restored to continuing health: who then with slow speech asked that water be provided him, and when all, wandering here and there, sought it anxiously, they did not find any, because that place was without doubt barren of water: but God's holy Priest, bending down a little and striking the earth with the blow of his staff, water leaped out abundantly. Which presently he brought in a small vessel to him who asked. So the burning of thirst is put down, pallor is put to flight from his face, his countenance is changed into ruddiness, he is raised on his feet; and he who had been condemned by the fall of death is presented safe to his fatherland; who afterwards led a course of many years.

[41] There must be joined to the miracles of mighty deeds that whereby the hearts of hearers may be made bright by an example. and illustrious by the spirit of prophecy, When from near at hand he was drawing near to his fatherland at a certain village Argenton ^e, there a certain Artemius, one of the monks, suitably suggested that food ought to be prepared for the brethren. To whom he said: "Seek first the kingdom of God, and all these things shall be added to you." And that voice of the Psalmist: "But they who seek the Lord shall not be deprived of any good thing." But take this from me, dearest brother: when thou shalt have crossed the channel of this river, lift thine eyes to the right hand, thou shalt find a suitable place where we may be able to temper the want of hunger for ourselves or for our vehicle. And when he had come to that same place as had been charged him, he found there two fishes of wondrous size, still very much alive. Which being roasted, the man of God Aredius took a part of them for refreshment, and most of them were seen to have eaten to satiety. But he in whose name the Apostles let down their nets in the waves, and could not draw them for the multitude of fishes, distributed also to these hungering ones their food.

[42] While the mighty deeds of the Saints are repeated, the minds of the faithful, as though thirsting, desire to be satisfied with the depths of God's mysteries. on the journey he drives out demons, At a certain time, while, set upon a journey, he took his way, drawing near to a certain village Argenton, he addressed those who followed him, saying: Let us pass by in silence, lest a delay of the journey be brought upon us. Namely this place was profane, consecrated to the cults of the demons of ancient superstition. In which place the Christian people dwelling could not bear their misery, because they lay under divers infirmities, or were even continually driven about by those same demons. And when the man of God Aredius had wished to flee secretly from the people, and he prayed in secret, the multitude of the infirm people was stirred, invoking his own name, because the insolent throng of demons could not hide itself from the holy Man's coming. Therefore, while the multitude of the fainting people followed him, looking behind his back he stood, and immediately prostrated himself on the ground for the effort of prayer, asking the Lord for them that according to their faith they might be saved. And when he had been raised from prayer, and had at once impressed the standard of the cross over each — then those who were held by divers weaknesses, or those who were vexed by unclean spirits, he adding oil with a blessing, rendering thanks to the Lord, were freed from their infirmities or from the demons unto their former soundness.

[43] he foresees things to come, Those whom God chose before the foundation of the world, these the loftiness of the reprobate despises. This holy Man was abject among men, and least in the sight of the world, but greatest, set before others among the ranks of the Saints. At a certain time, being set upon a journey, on a certain day as it declined toward evening, and not far from a village whose name is Mœnum, he ordered that a halt be set to the journey, and that they should loose in a suitable place the packs which the beasts carried; and when they had seen a pleasant place, and a space for staying delightful to the sight, the most blessed Man, knowing by the spirit of prophecy what things were afterwards to come upon him, exhorts with fatherly address his companions, to whom he knew a very great injury to be impending, and addressed them saying: Men, Brethren, and sons, believe that we shall suffer much injury this night; but be strengthened and trust that we shall be freed by heavenly help. And without any delay, when the heaven was beheld most serene with starry splendor, suddenly in thunder the earth is shaken, and as if from its stability it is turned into trembling at the grievous sound; then the clouds are troubled in the air, they appear with a foul color among the stars; and those which had been transparent with brightness are turned, driven, into rain, and lightning flashes rather frequently from the heaven which had been darkened: namely, not far from them were three idols dedicated with heathen worship, and when the airs were pressed with flashes, in the onset of the thunder they were so overthrown from heaven that on the morrow they found no foundations of the idols thereafter. By the same blow of lightning, with fire flashing, a mighty fire burned up a wood which was seen at a distance from them, in part consumed, and the driving of the winds laid low the shrubs uprooted. But those who were with the man of God were terrified with such fear that none believed he could escape, fearing that God's stroke should come down upon them. Thereupon he frequently exhorted his own to press on with prayer, and to continue the whole night in the office of psalm-singing. For that place where the man of God Aredius had turned aside to stay seemed lower than the others where the rest had fixed their tents. So all were soaked by the immoderate amount of water, so that nothing remained in their garments where the rush of water had not run; but God's holy Priest, looking round upon his companions, the little casket which he carried hung upon his neck with sacred relics, a little cloak being laid over it, and the coverlet where he was to rest, as if touched by the sun's heat, so that that place felt no moisture at all.

[44] and he foretells divers things, Nor is that to be kept silent which befits his power. It happened at a certain time, war having arisen between two Princes, that the people of Limoges, of the region of that city, fearing to break the walls,

and to reduce them to desolation and to destroy them: to whom, when these had been sent, a messenger sent from the king, to whose dominion the people were subjected, and the city was already laid waste under siege. Therefore a certain one of them, Domaricus by name, who had come with others to occupy the city, approaches God's holy Man, asking him with skillful care that he would foretell things to come, whatever he had learned by the spirit of revelation. To whom in silence he thus spoke: Although I know that you fear king Theodobert, know this, that his kingdom is presently taken away, but that hitherto he is more swiftly destroyed. But your king will indeed stir up the increases of many nations against him, over whom victory shall be given him: the battle of victory being obtained, he is fraudulently deceived, but his kingdom is handed over to his sons and grandsons to be governed. But the other kings, whose kingdom seems to stand in stability, the moment of death intervening, are pressed and snatched from the world in ignobility. But the aforesaid Domaricus returned to the warriors. For what the man of God Aredius foretold, the event of the matter afterwards so proved. But amid these other good things, a discourse also of wisdom and of knowledge had been abundantly conferred on him; he possessed charity and humility above all things; his servants too he did not afflict as slaves, but loved with kindly charity. Why should I linger over more? In all his converse, shining like the morning star among the stars of heaven, he gleamed after the likeness of a great lamp. For he always emulated the perfect toward good, and always set the virtues of others before himself as an example. He was slow to speak and swift to hear, and he was rich in almsgiving, long-suffering in charity, sublime in humility, subtle in discourse, watchful in wit, ready in speech, burning with zeal — a useful vessel indeed in Christ's house.

[45] It is fitting to be believed of most of the Saints that, prophesying things to come by the spirit of prophecy, the things divinely done are narrated with open consideration. whose truth the event proved, So too this Man of God, the grace from above illuminating him, announced by the revelation of the Holy Spirit what things were to come upon men. A certain man of the citizens of the city of Limoges, by surname Nectarius, not destitute of goods but rich in riches, having an only son, the blessed Servant of God understanding that suddenly an onset of death was at hand for him. Wherefore the most reverend Man sent a messenger to his parents, that, before the boy should fall to death, he should be presented to his sight. Then, the messenger being heard, the mother burst out into tears for the destruction of her offspring. Meanwhile with a few servants of hers she complies with the Blessed man's command: and while she was setting out on the way, that the truth of him who foretold might be proved, the boy's limbs are loosed, being struck by a mighty force of fevers. And with head drooping and eyes closed he seemed almost to be dead. And while the holy Man awaited the outcome of this matter, the servants, seeing the youth to be lifeless, immediately bursting into weeping and crying out, coming with the utmost haste, hasten to the man of God. Namely, moved with piety, taking up the lifeless boy, he thought he should be laid out at the consecrated relics of the Blessed Bishop Hilary, and commended him to the Lord with great prayers and entreaties, that he who restored Lazarus of the fourth day alive from the sepulchre would also come propitiously to the aid of this boy. The prayer therefore being completed, he who was seen to be lifeless is at once restored unharmed to his mother: and with him whom she had believed she would hand over dead to burial, they return home swiftly, exulting with great joy. These things, therefore, and also very many others like these, which it would be long to pursue one by one, the Man of the Lord Aredius, adorned with the grace of prophecy, for the most part foretold.

[46] and to the narrating of all of which the author confesses himself unequal. For there are many works of mighty deeds which almighty God declared through the most blessed man, which, while they are rather often turned over, those things always increase which are beheld in miracles. But these, namely, are the few things which have been comprised above out of many. Living on earth as a sojourner, after he acquired the heavenly palm, returning to Christ, led forth from the snare of the world, he left us an example by no means small to be recounted, of what he could have wrought in the world while living. But now it is long to recount in words the miracles of his mighty deeds one by one, especially since the book, already crammed beyond measure, demanding an end, rejects further discourse, and the dryness of our discourse, being thinned, or almost worn out by the long path, gives way: not that we have unfolded all the things which were to be narrated of him, who cannot attain even to the hundredth part of the works of his mighty deeds — how great ornaments of good works, which are the greatest and most precious prerogative of the rewards from above, God conferred upon the blessed man. This therefore remains, that we may be able to come to the end of the term. O truly imitable Man! O how much his example is to be set before all! O seed blessed after Abraham; for indeed Abraham's blessing deserved a son, but the blessed Aredius is translated into the heavenly kingdom; Abraham hands over an heir, this man no less an inheritance; lastly, Abraham offered the pledge which he had, but Aredius committed all that he could have in the world to the Lord's judgment and right. Let it suffice, then, to have said these things. But now, as I hope, though with rustic sense, we have drawn out a prolix discourse, although we should in no wise suffice to narrate proclamations worthy of his merits. But now I think it fitting, as much for the edification of hearers as of readers, if I shall have taken care to unfold in a few words how he passed from this life to the Lord, our Lord Jesus Christ helping, who lives and reigns in the unity of the Holy Spirit through all ages of ages. Amen.

ANNOTATIONS.

CHAPTER V.

The prediction of his impending death, the Saint's last illness, his pious admonitions, his happy death, and his burial.

The Saint foretells his own imminent death Therefore, when the Man of the Lord Aredius was already keeping the age of an old man, when he had already borne with even mind the adversities of the world and all its labors, after he had ground out on every side the merits of the most faithful dispensation entrusted to him, after manifold works of mercy, after the making over of monks and monasteries, after the sweet examples of his life, after the miracles of all good things and virtues had been declared, his age already inclining, and when he was more than eighty years old, knowing that the dissolution of his body was now at hand, he said to his monks: Know, dearest Brethren, that the Lord will shortly deign to free me from the snare of this world. When they had heard these things, all, wasted by that discourse and turned to anguish, began, grieving, to say: May it not befall thy servants, lord, to see this, but rather may Christ permit thy blessedness to flourish here many years for the adornment of the church. But he with tears and long sighs said to them: Not our will, but rather the Lord's, be done in this. Further, when all grieved at these words, he says: Do not, I pray, my brethren, do not be saddened; but rather rejoice and exult; because I have long desired this time, I have longed to receive this release.* And so, they being turned to anguish and sighing, and no less held by the ambiguity of the matter, the conversation was broken off.

[48] Therefore, without any delay, after these things, a very slight fever being poured into his body, he began to be sick. to his disciples, Then, a certain boy being called, he charged him, saying: Hasten, my son, go quickly to the illustrious man Astidius ^a, and thou shalt say to him to come with swift course, because he himself shall receive the care of the governance of this monastery after the days of my death. And again he says: Because if he shall make any delay, he shall no longer see my face in this life. The messenger indeed fulfilled the commands, but the aforesaid Astidius came late in the matter of coming. But when he was present, he did not find the Man of God any longer surviving in this world. And so, as the Man of God foretold, so the outcome of the matter afterwards proved. Meanwhile, as I had begun to say, when the blessed Man lay in his last sickness, he did not indeed cease from God's work — reckoning this a good consummation of his mighty deeds, if he should carry it through to the end. For, wakeful the night long in prayers and vigils, his limbs growing weary, he compelled his spirit and mind to serve God, and exceedingly glad he awaited the longed-for journey. Therefore, when he now felt the day near, on the IX of the Kalends of September, having gathered his disciples, whom he was now beginning to leave in body, not in spirit, he said to them: Would that, most beloved brethren, you might be willing to hear the judgment of my littleness. If you are truly lovers of me, love the admonitions of Christ, continually dread God's fearful judgments, take heed with anxious consideration what sort you will be on the day when you must be presented in judgment: for I now walk my way, but I too long to be dissolved; and, if the Lord shall permit, to be in rest.

[49] These things being thus said, when all wept and wailed, he says to them: Behold, today I commend into your hands the salvation of your souls: and having consoled them in their grief, remember therefore my admonition, and consider all of you concerning your own selves: these things which I say do assiduously, taste these things and weave them anew, and keep my memory always with you. No longer will Aredius be with you in this world. When all who stood about had heard these things, mighty groaning and weeping being raised, all wept with one voice, saying: Why, Father, dost thou forsake us, or why dost thou long to withdraw from us so soon? We know indeed that thou desirest Christ, but thy rewards are safe for thee; have pity also on us whom thou forsakest: we cannot bear thine absence, because we shall never afterwards have thy like. Let it grieve thee, Father, not to leave us orphans so soon. While they wept such things, that most pious Pastor wetted his face abundantly with tears: and since he was pious, he was able neither to forsake these nor to be separated longer from Christ. At length, therefore, taking up speech amid bitter tears, he said: Do not be saddened at this, and, I pray, do not be vexed further with weeping at my departure; you ought rather to rejoice than to grieve, because even if I shall be absent in body, I shall be present in spirit. But I, if I have been able to do anything, have warred for your advancements; and although I am unhappy, yet the Lord always

is; to him I commend you, and to him I commit your care. I know indeed that as a useless servant I have not done what I ought; but the Lord knows how I willed. After these words too, the day now declining, he suddenly fell prostrate on the pavement, and, his eyes being lifted to heaven, he prayed suppliantly, groaning and sighing: I commend to thee, Lord Jesus, the sheep which thou hast entrusted to me. Commending them, therefore, to the Lord with the interest which he had received from him by the gift of the talent.

[50] and, instructing them with fatherly admonitions, he piously dies, But now, being set in his last moments, his disciples being called to him, and embracing them one by one weeping, and bidding farewell to all, he says: Now I shall speak to you no more, and you shall not see my face further; and therefore fare well in peace, and know that I too am at rest. And so those who stood about, hearing, could in no manner refrain from weeping. Yet scarcely amid bitter tears did these words alone resound: We grieve indeed for our own sake, that thou dost destitute us of solace by thy departure, but for thy sake, best Father, we are consoled; because after the labor of this world thou goest to eternal rest. Then he, his eyes lifted to heaven, poured forth a silent prayer, then with tears he says: Remember me, O Lord, who alone art without sin, Redeemer of the world, and lead me forth from the body of death, and make me safe in thy heavenly kingdom: thou art my protector, O Lord; into thy hands I commend my spirit. Receive me therefore according to thy great mercy, and confound me not from my expectation; but help and aid the departure of my soul. Open to me, O Lord, as I hasten, the gate of thy kingdom, and let not the princes of darkness meet me, but let thy clemency protect and defend me, and let thy hand lead me into the place of refreshment and consolation, and even into the last tabernacle which thou hast prepared for those who fear thy holy name. Amid these things he also added, saying: Now dismiss thy servant, O Lord, according to thy word, in peace. And these things being said, amid the words of prayer he sent forth his spirit.

[51] and is given honorable burial, When that holy soul had cast off the burden of the flesh, and straightway, since it was the second hour of the night ^b, a globe shining with exceeding brightness was seen to come down from heaven above his little cell, and suddenly to penetrate above to the stars. In this order therefore his holy soul, freed from earthly contagions, holy Angels leading it, flew back joyful to its author. The Man indeed had sent forth his spirit; mourning and weeping resounded to heaven. The body indeed being laid out after the custom, and placed on a bier, there in Psalms and hymns they pass the whole night wakeful. But when the light of day had risen, a multitude of people came together; and when it had already reached the notice of the Bishop of the city of Limoges, on hearing which, coming with great weeping and swift course, he wept very long over the holy Man's body, because he had not at all found him alive in the world: and presently, when he had wished to carry it to the church of St. Julian the martyr, which the holy man had built, where the sacred body lay, they were in no way able to lift the bier even a little. But the Man of the Lord Aredius had decreed to hand over his body for burial in the church of St. Hilary the bishop, which he too had built by his own work.

[52] Then the Bishop Ferreolus, being made very sad, appointed a three days' fast to be kept with psalm-singing. whose place is wondrously shown, And when this was so done, he himself with his own kept that fast unceasingly through those three days. Meanwhile, when the fast was accomplished, he says: If it is the will of the Lord, or of this Saint, that he go thither where I or this populace desire, let him be raised without any delay. Now the place was in the more secret part. And when they had come to the bier, that they might try to lift it, it was presently lifted with such swiftness that it was easily carried by two men, which before was not moved even by very many. Which all who were present, seeing along with that same bishop, magnified Christ's glory with great exultation, saying: Great and wonderful are thy works, O Lord God almighty. And when the body had already been carried to the sepulchre, all who were present in no manner refrained from weeping; they cried that they were losing their Father, and amid weeping and sobs scarcely brought forth these words: Why, Father, dost thou forsake us? And to whom dost thou hand over thy nurslings to be governed? Therefore, the body being handed over to burial after the custom, the aforesaid bishop returned home.

[53] Let there be compared, therefore, if it please, with the obsequies of this holy Man — I shall not say of a funeral, but rather of a triumph — the empty glory of the world: let there be compared, if it can be, even the pomp of rich men, to be matched with this dead Priest. Them the madness of crowds honors with confused applause; Aredius, stripped of the world's misery, the Angels bear with heavenly praises to the everlasting kingdoms. and whose glory the biographer sets against the obsequies of the wicked. They after the pomps of the world are thrust into Tartarus: he after the world's adversities is joyfully received into Abraham's bosom. They, oppressed by the wealth of riches, are, even when dead, hurled into Gehenna; but Aredius, exalted by almsgiving, shall rise again with the saints in glory. They at the last mourn, condemned in hell; Aredius, laurelled, exults in the Church with all the saints from the beginning of the world. Thanks to thee, our God, who hast rendered him great things for small, and hast made him rest in everlasting glory, and in that Evangelical promise where he says: "Well done, good and faithful servant, because thou hast been faithful over a few things, I will set thee over many things." He deserved to hear: "Enter into the joy of thy Lord": and as of such it is written through Solomon: "The just man has been freed from anguish." And through Jeremiah it is written: "Blessed is the man who trusts in the Lord, and the Lord shall be his confidence." Hence too David says: "In the law of the Lord is his will, and he shall be like a tree which is planted beside the running of waters." Hence also through Isaiah the Prophet the Lord says: "I have called him and blessed him, and his way has been made straight." Hence too in the book of Ecclesiasticus it is said: "It shall be well at the last with him who fears the Lord; in the day of his death he shall be blessed." Hence also elsewhere it is written: "The fruit of his good labors shall be glorious, and his crown triumphs for ever." Let it suffice us to have narrated these things concerning the holy Man's death, that I may not bring disgust upon readers. But since his life too is ended, let our discourse also be ended.

ANNOTATIONS.

perhaps cumulavit*

CHAPTER VI.

Certain miracles which took place after the holy Abbot's death.

The case of sacred relics, Now, of the many miracles which the Lord assiduously works by his merits at his most sacred body, I shall undertake at least a few out of many which Jesus Christ declared there at the close of his death, for the convenience of readers: and therefore the human mind is not able to break out in words how great the mysteries are by which the grace from above makes its soldiers illustrious. A certain one of the monks from the most sacred Man's cell, by name Baudenus, did not delay to go to the region of Burgundy with the instruments of the charters by which the monastery's possession was secured. Who therefore, seeking out the venerable and excellent Bishop Syagrius, Bishop of the city of Autun ^a, implored him with his entreaties — inasmuch as he was held most worthy of honor before all in the king's palace — that by his patronage the cell might be protected from the snares of divers rivals. Who indeed, assenting to the aforesaid monk's petitions, the most reverend man did not deny what he asked: but he also fortified the instruments with royal authority, and granted him liberty of returning to his region. And when very many days had passed, and, his petition being obtained, he was hastening, he entered a town of the region of Limoges.

[55] which the Saint had been wont to wear in his life, On a certain day, in a certain village by name Ricomagus ^b, he found there the magnificent man Nectarius; and whatever the outcome had afforded to his petitions, he made all plain. Who, while meanwhile he was being questioned by him, began to waver in his words, and, his mind slipping and his countenance raging, and straightway breaking out into speech, he could not keep silent the cause of his own deed, that he had been shamefully defiled with the vice of adultery. Who, while he gnashed with his teeth and tore himself with his own bites, shaking off from himself in haste the chrism-box which the most blessed man Aredius had been wont to wear, and to have relics of the Saints in it, cast it on the ground. And while his mighty fury could in no wise be stilled, being bound he is made over to custody. Meanwhile one of the servants of the aforesaid man, having taken up the chrism-box which he had cast from himself, not knowing, laid it away among the garments. Who, while this was being done, the goods being packed together into one, they began to load a beast of burden. For when the load had been lifted upon it, packed with the sacred weight, falling to the ground it could not move its step further. What more? It is put upon another, which indeed, the weight being received, in like condition and likewise fell to the ground; which, while, bloodied with many goads, it was urged on, in no wise recovered spirit to rise, until the cause should be given for the fault of the deed understood to be laid open.

[56] Therefore, while he was driven more strictly by the onset of the fury of his madness, borne by an adulterer, it drives him into madness, he cried out that with his garments there was bound up the chrism-box which he said he had unworthily carried off: and therefore the vehicle is not moved unless the fault of negligence be taken away from where it has been placed. Which indeed, the purse being searched, they at once found, and out of venerable devotion and religion the exalted man Nectarius lays it with the reverence of honor upon an innocent boy; straightway the spaces of hours are loosed. For the aforesaid Baudenus, before he was disturbed in spirit (inasmuch as he cannot be reckoned other, who was not governed by his own sense), before all with strides extended took to flight. Who, while in the space of a single hour he ran swiftly on his feet nearly twelve miles, his body being wearied, fell half-alive to the ground: and when he had been overtaken by the guards, he is put in a lodging. For, the night being spent, rising at daybreak, at the compulsion of the unclean spirit he offered himself to be presented at the most sacred tomb of holy Martial; and there, when he laid open the profession of his deed, the malignant spirit being cast out, he deserved to receive the remedy of soundness.

[57] There are many other things also which almighty God wrought after the holy Man's passing. and this same thing heals a dying woman. For a cause of this kind, while the peoples were waiting, one of the household servants, coming with swiftest course to the aforesaid magnificent man, announced that his wife was held in grievous peril of death: and indeed he admonished him to be present in haste, if he wished to find her alive. Who meanwhile, trusting in the Lord's compassion, ordered the boy who had carried the holy man's chrism-box with him to hasten swiftly on ahead. And when he had entered the house, the whole household were given over to mourning and lamentation, because

she lay under so sudden a crisis of death. Who indeed with closed eyes showed a token of one about to die by the display of her throat, where a most grievous knot had arisen. Who also, the office of voice being now barred, and her eyes growing dim, could not even recognize her husband. But as soon as the holy Man's chrism-box is hung upon the neck of the dying woman, death is at once put to flight, straightway her eyes are loosed into light, the breath of her spirit is restored to its former soundness. Who, belching strongly, the knot of her throat being taken away, vomited up what she had not received as food, and is restored to life, she to whom death was pressing at the doors. But that same chrism-box, priests being called, was reverently carried off to the holy Man's monastery.

[58] But who could avail to recount assiduously in words one by one all the wonders which the Lord Jesus Christ works at his holy sepulchre? A paralytic recovers the use of his limbs, On a certain day a woman had resolved that she should be seen in the holy Man's presence, that she might render thanks. While the monks were celebrating the nightly vigils, a certain Babolenus, having a son by name Babolenus, who had been afflicted * with a grievous injury of the limbs, being carried by his parents, is laid out at the holy Man's tomb: who, while he lay on the pavement, about the middle of the night the boy, breaking out into speech, felt the framework of his limbs joined at the places where they had been loosened: who indeed, raising himself from the pavement, his limbs being made firm, stood upon his feet: and he who had been presented at the sepulchre in men's hands, rejoicing with his own father in his own gait, rendering thanks to Christ, they return home.

[59] a possessed man is freed, It must be considered above all how great gifts of his grace almighty God has conferred upon his saints in this life, that they may be rewarded, for a greater heaping up of glory, in the fatherland above after the triumph. And so a certain one of the monks, by name Gaudomeres, from the monastery of Ambiacinum ^c, which is situated not far from the city. But he himself, being held by a malignant spirit so that whatever he beheld with sight he wished to tear with a bite, and, bound with two chains, he is led with fetters, like a guilty man to a judge. For on a certain day he was led to the holy Man's tomb, and there, being restored to his former soundness, he was snatched from the adversary enemy by whom he was vexed, [and] he converted very many to the service of almighty God. For the chains with which the wretch was bound were loosed of their own accord, so that he made plain a double miracle, that in one moment the chains, packed tight, were broken, and that divine grace released the man beset by a demon, that being free he might serve God, for whom every creature groans. For if anyone, the cause requiring it, shall have been bound or fastened with chains for whatever fault, if it happen that he be led bound through the public field which is next to his basilica, as soon as one has come over against that same church, straightway, all bonds being burst, the guilty man is loosed, nor does he suffer to be held bound any longer.

[60] two dumb men and four blind men are healed, To wondrous things there succeed things yet more to be wondered at. On a certain day two dumb men, coming to the holy Man's tomb, though they could not ask with the tongue, yet did so with faith: being anointed therefore with oil, presently, the Lord commanding, the tongue of the dumb is loosed, and they began to speak, worshipping: and those who had been made tongueless immediately converse with the populace. The elect indeed have received this in their office, that the more they abound in mighty deeds, so much the more should they judge themselves unworthy, lest they be snatched away to empty glory, that they may not be deprived of the gift from above. Therefore four men, coming from divers provinces, condemned by one blindness, then, prostrate in the oratory, awaited light, seeking by the outcome the holy Man's remedy. Meanwhile, while they offer prayers at the consecrated tomb, asking with one mind, at once he opens the eyes of the blind, which had already for a long time been closed, and they, having obtained clear light, sought the thresholds of the temple.

[61] and at the holy Man's tomb Many other signs indeed and mighty deeds are wrought there by his merits at the bidding of the grace from above: among which also a lamp ^d is overflowed with abundantly welling oil. From which holy liquor also many, being anointed there, are healed of divers infirmities, and there the name of the Lord God eternal is continually blessed. But also at his bed no less, which is set in the estate of his monastery, many mighty deeds are likewise declared. But also through divers places, wheresoever his sacred relics are carried, or whither too they may have been borne, very many signs of mighty deeds are earnestly wrought, the glory of Christ revealing his merits. All which we have deemed burdensome to pursue in words in order: and therefore we have comprised them in these very few syllables, because we now hasten to cease from discourse. But if we should now take care to unravel them one by one, as the deeds stand, we should both exceed the measure of a very small volume, and by that prolixity itself we should perhaps bring disgust upon readers. But the things which we have less recounted openly afford faith to all, to those beholding those manifold bonds of the fettered which are seen hung at his sepulchre in evidence of the matters. Of which also we have recorded either certainly few, or almost none, only for this, that, being set before the sight of all, as we know the place, so we do not doubt that all know it also.

[62] These indeed, very many, are established to have been done within a short time. innumerable other miracles are wrought, But those which are thereafter to be done through prolonged spaces of times — of what kind or how great they may be, who can now comprehend by estimation, since miracles never cease to be done at the Prelate's tomb even today? But daily the sick come to the holy Man's tomb, and, keeping watch there, are made whole: the blind come and are given light: the demoniacs come and are freed: perjurers come and either die, or are also vexed by the devil: those bound with iron take refuge and are loosed: the lame, carried on carts, their steps being made firm, return home unharmed. Many healings indeed are accomplished by that liquor of oil which increases there. How many again, held by chills or by divers infirmities, have been freed after the most blessed Man's passing, who had been captives of the enemy: for the page of a little book cannot have them attached one by one, lest it prepare disgust for those weaker in faith, and a more prolix discourse be published for the doubting. Let it suffice, therefore, to have said these few things out of many, so that, as though from divers flowers fragrant in the bosom of the holy Church, the hearts of many, being filled, believing, may be able to pluck perfect fruits which worldly delight does not defile. For one cannot both rejoice here with the world and reign there with Christ; nor serve two masters, namely God and mammon. Laying aside therefore the works of darkness, let us put on the arms of light, because the Creator of all is the true light which enlightens every man coming into this world, through our Lord Jesus Christ his Son, who in perfect Trinity lives and reigns God in the unity of the Holy Spirit through all ages of ages. Amen.

ANNOTATIONS.

perhaps afflictus*