ON ST. HUNEGUND, VIRGIN, IN THE MONASTERY OF HOMBLIÈRES IN THE VERMANDOIS,
In the VII century.
PRELIMINARY COMMENTARY.
Hunegund, virgin, in the monastery of Homblières in the Vermandois (St.)
BHL Number: 4051
BY THE AUTHOR J. S.
§ I. The Saint's worship: her Acts and Translations.
Sprung of noble birth, but nobler in the sanctity of her life, The Saint's name in the Fasti: Hunegund the virgin is announced today in various Martyrologies, although in the Roman Martyrology no memory of her is had. The ancient codex of Hérin of the Usuardine Martyrology thus celebrates the Virgin's memory: In the district of Vermandois, the birthday of St. Hunegund the virgin. Three codices of the same Martyrology, namely the Antwerp, the Utrecht, and the Leiden, in almost the same manner: In the district of Vermandois, the birthday of St. Hunegund, precious virgin of Christ. The memory of the same Saint added in five other codices of Usuard you will find in our Usuard illustrated by Sollier; for in the Martyrology of Usuard, as it was written by its author, it is not found. Luc d'Achery, in tome 10 of the Spicilegium from page 130, published an old Calendar, which in the preface, page 15, he thinks was written from the year 826; but in this, at the VIII of the Kalends of September, is noted, The birthday of holy Hunegund. Nor do the more recent Martyrologists pass over St. Hunegund — Wion, Menard, Balingem, Ferrari, the Benedictine Calendar, the manuscript Florarium, Arthur in the Gynaeceum, Castellan in the Universal Martyrology, and finally the Paris Martyrology published in the year 1727 — whose words it would be long to record. Receive nevertheless, reader, though somewhat long, Andrew du Saussay's eulogy of St. Hunegund, which I shall append in place of a compendium of the Acts:
[2] At Saint-Quentin, he says, in the Vermandois, of holy Hunegund the virgin: her eulogy, or a compendium of the Acts, who, sprung of illustrious birth, and received from the sacred font by holy Eligius bishop of Noyon, was in her very cradle betrothed to one who was of equal illustriousness of race. When he by God's will had been taken away from human things, after the Virgin had grown up, and now shone with an elegant countenance, against her will (for she had already wedded Christ in mind) she was, by her parents' command, bound in marriage to a certain Eudald, a very powerful man: whom by a pious deceit she persuaded, before he should obtain a husband's right, to go together to Rome for the sake of the devotion by which she was bound, to earn the patronage of the Prince of the apostles. When she had obtained this, at Rome on the day
on a certain day, prostrate at the feet of the supreme Pontiff, laying open the secret of her vow, she received the sacred veil devoutly begged for. At which matter Eudald, being exasperated, left her without any support, by whom he judged himself despised, and returned into Gaul. But she, destitute of human solace, acted manfully, and, strengthening herself in the Lord and by the suffrages of the Saints, the tender Virgin made her way back alone to her fatherland. She went along the way just as if she were already living in a monastery, and refreshed her weary little body with bread mixed with ashes and with a pasture of herbs and trees; on feast-days alone she used, most sparingly, a little bread and water. Meanwhile Eudald, kindled with hatred, begins to sell off the girl's patrimony and to seek her death. But the Bride of Christ escaped free from his snares by God's help, and, coming into her fatherland, she dedicated all her goods (before Eudald should snatch them away) by a pious vow to the monastery of holy Mary of Homblières, and herself at the same time, as she had longed, by a religious office.
[3] in du Saussay: Eudald, struck by the power of so great a piety, was not long after changed from the Virgin's adversary into her friend and admirer: from whom he suppliantly asked pardon, praying that she would deign to have at least as a servant him whom she had been unwilling to have as a bridegroom. Being made therefore, as he had asked, procurator of the monastery, he supplied abundantly to the Virgin whatever necessity demanded: and, a hospice being established, which he furnished with a suitable revenue, passing his life in holy works, he was at last happily removed from the bonds of the flesh. For whose soul the blessed virgin Hunegund offered the salutary Sacrifice to God through the hands of priests, and buried the dead man's body in her own monastery with an honorable funeral. But thereafter she bound herself to a stricter life, turning aside from foul thoughts no less than from evil works, and macerating her flesh with frequent fastings and vigils. And so, the course of her holy converse having been accomplished in holy meditation of mind and in devout working of faith, she asked that the oil of holy unction and the divine Eucharist be ministered to her: which being received with a great sense of piety, raising her head a little from the haircloth and the ashes, being suffused with a most sweet odor and an immense light, she joyfully hastened to the sight of her heavenly Bridegroom. Thus far du Saussay.
[4] St. Hunegund had a worship most celebrated in the X century, her worship celebrated in the X century after her body was found: after, namely, her sacred body had been found and honorably translated. The finding and translation of the body, made in the year 946, Baronius notes at the said year, number 8, in these words: In the same year at Noyon in Gaul the venerable body of St. Hunegund the virgin is found and elevated, who had shone with excellent sanctity under St. Eligius, bishop of that same city: an author of that time committed to writing the sufficiently admirable history of the deed. Pagi agrees at number 6, and, explaining the matter a little more distinctly, says: The body of St. Hunegund, virgin of Homblières, was in this year raised from the earth, as Berner, abbot of Homblières, a coeval author, narrates… Bertha, abbess of Homblières, was the author of this translation. The History itself of the translation you will read after the Life. Mabillon, in the 5th Benedictine century, page 213, in the preliminary observations, confirms it by an authentic instrument given in the year 947 on the fourth of the Ides of April, from which I take the following words: And because the body of St. Hunegund, so venerable a virgin, was in this year, God willing, raised from the earth with flashing miracles. In this year, says the author of the decree, that is, when a full year from the translation of the body had not yet run out, as Mabillon rightly observes, for it was made on the seventh of the Ides of November of the year 946. In the year 954, as Baronius will have it at this year, number 7, a synod was celebrated by Rudolph, bishop of Noyon, and among other things it was in it established concerning the keeping of a feast on the day of holy Hunegund the virgin, whose body had not long before been found. But upon those not observing the holy synod's decree divine prodigies were shown. Baronius gathered this synod from the said History of the translation, where the reader will find the said prodigies narrated at length. That the feast of St. Hunegund was ordered to be celebrated by Rudolph, bishop of Noyon, the Sammarthani likewise note in tome 3, page 814, among the bishops of Noyon. An Office of nine lessons has been inserted into the Breviary of Saint-Quentin.
[5] The remaining translations of the venerable body Mabillon briefly records in the 5th Benedictine century, other translations of the body page 214, in the preliminary observations, number 4, in this manner: Another translation of that Virgin, or change of her body, was celebrated on the fourth of the Ides of June of the year MLI by Macarius of Homblières, Gerard of the Isle at Saint-Quentin, Rainer of Saint-Prix, and Waleran of Saint-Quentin-en-l'Isle near Péronne, abbots. An anonymous writer of that time narrates the matter more fully, who continued Berner's History. After these things, that is, in the year MCCCLXXVIII (MCDLXXVIII as the Sammarthani have it) on the twelfth of the Kalends of September, Peter, the second abbot of Homblières of that name, a case of most exquisite workmanship having been made, took care that the relics of St. Hunegund should be placed in it by the most illustrious William Marafin, bishop of Noyon, on whom John, abbot of Saint-Quentin-en-l'Isle, John of Saint-Prix, John of Arrouaise, John of Vermand, and other chief men both of the clergy and of the knights attended.
[6] relics given to others: Then Peter, abbot of Homblières, granted one of the holy Virgin's ribs to Louis XI king of the Franks, another to William bishop of Noyon, and finally a third to the dean and canons of the collegiate church of Saint-Quentin. An instrument made on this matter was found in the year MDCLXXIX in the case of the same holy Hunegund, when the most illustrious Francis de Clermont, bishop of Noyon, on the VI of the Kalends of July of the same year, the case being opened, uncovered the relics of the Holy Virgin restored to her own people of Homblières, which on account of the storms of wars had long been detained at Saint-Quentin, and, a solemn sermon and supplication being held, exhibited them to the people to be venerated. These things concerning the translations of the sacred body from Mabillon. From which, and from the other things said above, the worship of St. Hunegund from at least the X century has been abundantly proved and established. Now we must treat also briefly of the writers of her Life.
[7] The author of the Life, St. Hunegund obtained as the writer of her Life Berner, first abbot of the monastery of Homblières in the X century. For since the nuns, on account of their corrupt manners, had been cast out from the monastery of Homblières by royal authority and Pontifical confirmation about the middle of the X century, as is established from the diploma of Louis Transmarinus king of the Franks, and of John XII the Roman Pontiff (Mabillon recites both in the 2nd Benedictine century, page 1025), a colony of Monks of St. Benedict being led to Homblières, Berner was appointed abbot there. But that he consigned to letters the deeds of St. Hunegund Mabillon proves from an anonymous author who wrote the second translation of the Saint and the miracles wrought at it. Briefly I show the matter thus. The same is the author of the Life and of the first translation; for indeed in the History of the translation, at number 12, he thus runs: These things being set forth concerning the Life and acts of the aforesaid glorious Virgin, we have deemed it right that a few notable miracles be described in what follows. And yet that the History of the first translation and of the miracles was written by Berner the author of the second Translation, or change, of the body testifies in these words, at number 2: The description of whose finding and also of her translation, and at the same time the notable miracles divinely declared there, the lord abbot Berner of pious memory took pains to work out in clear style and in brilliant speech for those willing to learn them, who, by God's disposing, was the first to succeed to this little place, &c. Thus almost Mabillon in the 5th century, page 213, where he adds: And indeed the style and genius are the same in both places, except that in the translation and miracles, which he wrote as an ear- or eyewitness, his authority is more certain than in the Life, which was written by him three hundred years after Hunegund.
[8] in which many things are uncertain: He warns prudently indeed that Berner's authority is greater in the translation and the miracles than it ought to be in the Life. But how much credit he deserves in the Life must be investigated somewhat more accurately. Whence Berner chiefly drew what he wrote about the deeds of St. Hunegund he himself suggests in the preface in these words: Of whose Life and deeds I undertake to describe a few things, according as I have learned them to be recounted by faithful men. He designates here the tradition of the faithful, and common report, which for the most part mixes false things with true; especially after a longer interval of time: nor does he assign a better fount from which he drew. Wherefore, even from this reason alone, I would not dare to hand down as certain and undoubted the things which this author recounts about the life of St. Hunegund. There is added that he relates certain things in a manner little probable, as when he brings in the Virgin discoursing before the supreme Pontiff in a discourse both long and learned; when he relates that she, being deserted by her bridegroom, forsaken by all, made her way back into Gaul, and there sold off all her goods and handed them over to the monastery, as though she had not had parents, who nevertheless, by the same author, had a little before compelled her to matrimony. Similar things we shall observe, and more, in their places.
[9] After the Life the same Berner committed to memory the finding and translation of the body, two sets of Acts of the translations of better note: in the relating of which, as a coeval witness, he doubtless deserves the highest credit. But this lucubration of Berner concerning St. Hunegund's translation ends in the description of the things which were accomplished before the year CMLXV, as Mabillon has already observed at number 3. Another translation of the sacred body, made in the year 1051, or change, as he calls it, a certain anonymous author described, but, as it seems, a coeval one: in whose narration, since nothing occurs which could offend the ears of readers or bring in a doubt, we judge this History too worthy of credit.
[10] The three lucubrations just mentioned the often-praised Mabillon has already given to the public light, all already published. the former in the 2nd Benedictine century from page 1018, the two others in the 5th from page 214. The two former we likewise have in a parchment manuscript codex of our museum, marked ✠. Ms. 48, rightly agreeing with Mabillon's edition, a very few things excepted which do not change the sense. We received the same from a manuscript of the Abbey of Clairmarais in Artois, in which the words are here and there differently arranged, the sense being everywhere the same and unchanged. This last manuscript, divided into chapters and numbers after our manner, I shall put under the press; but if anything worthy of note occurs in which this differs from the others, I shall indicate it: thus the curious reader will understand what discrepancy there is among the manuscripts. The third I shall give from Mabillon's edition.
[11] Besides the said Acts of St. Hunegund, I have her Life written in Rhythm: Another Rhythmical Life. which our Gamans once sent from a manuscript of the Charterhouse of Cologne. This agrees with the things said before in almost all points, so that this anonymous author seems to have had it before his eyes while he was composing his Rhythms. Yet he adds some things, and hands down others a little more distinctly; and he testifies that he received certain things from an ancient charter. That he was far removed by a long interval from the Virgin's age, and later even than Berner, I gather from his words toward the end, where he says:
This birthday is celebrated, profitable to very many. The mighty deeds and many signs which through her the Lord has deigned to work in many times claim for themselves a private industry of the work.
For the celebration of the birthday, and the working of miracles at various times, seem to suggest a time
later than the translations. Since therefore I do not see great authority to be in this writing, I have not judged that it should be added to the preceding Acts, out of which it is for the most part patched together. Yet whatever things I shall find in it conducing to our purpose I shall in their places insert either into the Commentary or into the notes on the Life.
§ II. The Saint's fatherland, birth, and chief deeds examined.
The Saint's fatherland: The fatherland of St. Hunegund the abbot Berner thus declares at number 3: Therefore the land of France, namely the district of Vermandois, adorned with the suffrages of the most powerful martyr Quintinus, was panting with all its strength that it might offer to the Lord a gift pleasing in an odor of sweetness. In which district and in the village which they name Lembaidis, holy Hunegund the virgin was born of a well-born stock. The Rhythmical Life a little more briefly:
Hunegund by name, of lofty stock, born in the district of Vermandois, on the estate of her own land, which the rustic throng of the peoples calls Lembaidis.
She was therefore born in the village of Lembaide, or Lambaide, situated in the territory of the Vermandois, in Picardy, a province of Gaul. Hémeré in Augusta Viromanduorum, book 2, at the year 650, asserts that this village is distant two miles from Saint-Quentin, calling it Lambaide: Lambais, he adds after a few words, from that age belonged to the men of Homblières, given, as we believe, by Hunegund's parents.. There was also a church at Lambaide consecrated in the year MCLIX. Let these things suffice concerning the place of her birth.
[13] her noble family: a miraculous spring: That she was sprung of a noble stock of the Franks we easily understand from what has been said: for she is said to have been born well-born, she is said to have been born of lofty stock. A little after, Berner: When she came forth of noble parents who worshipped Christ. Besides, the author of the Rhythmical Life brings her in speaking thus, when she was asked by the supreme Pontiff about her stock and race:
Of the stock of these (the Franks) am I born, in a line not the lowest.
The biographers therefore clearly declare her noble stock, but are silent about her parents. But Hémeré, just praised, affirms that she was sprung of the lords of Lambais; whence he drew this he does not signify. The author of the metrical Life relates that a spring came forth while St. Hunegund was being born, which, since Berner has it not, I here append on his own credit, as follows:
At her sacred coming forth a great miracle takes place: a spring is born beside the gate, pouring out excellent water: and it still wells up abundantly, flowing in wondrous order, where before no one ever could hope for water.
Which spring is greatly frequented by the people of the countryfolk; and it is illumined with candles for the Virgin's merit: where devoutly are washed the bodies of the infirm, and there they enjoy the grace of soundness.
Thus that author, with whom I leave the credit of the matter, since there is nothing at hand whereby I might confirm it.
[14] The time at which St. Hunegund was born the biographers do not designate. That she was born in the seventh century is easily gathered from them, but not in what year precisely of that century. born in the seventh century, That this may be plain, certain Chronological notes which the authors of the Life express must be discussed. Both biographers assert that it is reported that Hunegund was raised from the sacred font by St. Eligius, bishop of Noyon. Berner at number 3: They report that she was raised from the sacred font by the bishop Eligius. But the other: The holy prelate Eligius … received her, as is reported, when baptized, from the holy font. From this timid account of authors otherwise by no means timid in asserting deeds, I gather that the report of this matter was very obscure, and that not much credit is to be attributed to it. If nevertheless this was done by St. Eligius, it is more probable to me that it took place when he was not yet a bishop, on account of the things which will be said presently.
[15] Another note of time occurs in the Life, but, like the former, but the year of her birth, neither certain enough nor sufficient for determining the years precisely. This the metrical Life hands down, where it narrates what the Saint did at Rome, in this manner:
There was a glorious man about these times, Martin, excellent Pontiff of the Roman See: which Martin, holy Pope and illustrious martyr, as is found written in the deeds of the Pontiffs, gathered a synod of one hundred and five bishops.
He adds more about the Monothelites condemned by Martin, so that there can be no doubt that he designates St. Martin the first. But he, raised to the Pontificate in the year 649, and in 653, as Pagi proves at the year 650, number 6, led to Constantinople by order of the emperor Constans, was thereafter sent into exile. The same Pontiff the church of Saint-Quentin designates in lesson 4 of the Breviary, and from that Breviary other more recent writers. Martin therefore, in the view of these, imposed the veil on St. Hunegund: which, if it is true, St. Eligius could not, when already a bishop, have raised her from the sacred font; since Eligius's episcopate did not precede St. Martin's exile by so long a time that Hunegund would then have been marriageable. But since the author writes about these times, by which words he suggests that he is guessing — and the authors of the said Breviary perhaps drew it from him — the matter seems to me not certain enough.
[16] A third note of time the same author of the metrical Life hands down in these words: and the time of the other matters uncertain.
Then there was governing the empire of the Franks most excellently, as is written in a certain most ancient charter, Clothar, father of the great prince Dagobert.
If Hunegund set out for Rome in the reign of Clothar II, father of Dagobert the Great, or the first, as the author testifies that he found written in a most ancient charter, she could not have received the veil from St. Martin; for Clothar is said to have died in the year 628, that is, long before Martin's Pontificate. You see, I think, reader, how badly all these things hang together with one another. Wherefore I have thought I must abstain from defining the Saint's years, content to have said that she seems to have been born toward the beginning of the VII century, to have flourished in the same century, and at length to have died.
[17] It has seemed good in this place to hand down what Claudius Hémeré, praised above, relates about St. Hunegund's childhood, although he does not name the author from whom he has it. The Saint's piety in tender age is reported to have been proved by a miracle. In Augusta Viromanduorum, page 65, at the year 650, it is thus written: It was illustrious in Hunegund that, when still of tender age, as she went forth each night, however unfriendly and grievous, from her house to Homblières for the first prayers, the burning brand which she carried in her cloak for the use of a nocturnal light did nothing to hurt her virginal hem; and that the path by which she so often went and returned bloomed with immortal greenness, and even now blooms in whatever season of the year. Namely, that the one might show that chastity in Hunegund was to be corrupted by no heat of carnal affection; the other, that an unfading laurel of unstained virginity was to be given her in the heavens. This is indeed illustrious; but the more illustrious this deed, the more I should wish to read it in a more ancient author. Let the credit of the matter therefore remain with the author.
[18] Whether she was only betrothed, or also joined in matrimony? It is related in both Lives that the Saint, being now of marriageable age, was betrothed to Eudald, a noble and rich youth. But from the words of the authors a doubt arises whether espousals only were contracted for the future, as the theologians say, or also for the present, that is, matrimony itself. There are many things which urge that matrimony was in fact contracted. For first she is said to have tried to tear her bridegroom away altogether from embraces, to whom a little after she says: O most loving husband. There is added the journey to Rome undertaken with Eudald, which did not befit betrothed persons, matrimony not yet being contracted. Lastly she so addresses the Pontiff at number 8 as altogether to suggest that matrimony had been entered upon. Against my will, she says, I was handed over to a young bridegroom, whom I set behind me and shun, being bound by the charity of Christ: by whose leading and favor I am whole in my whole body. Indeed a bride is only promised to a bridegroom by espousals, but is handed over by matrimony; and yet she says that she was handed over, and thus was bound by matrimony too. If therefore we must stand by the author's words, she was joined in matrimony with her bridegroom, which the theologians know to be dissolved by the profession of religion, so long as it has not been consummated. That it is likewise dissolved by the Pontiff's dispensation very many teach, although some oppose it. Yet I confess that it does not seem to me altogether certain that matrimony was contracted, both because Berner is less accurate in speaking, and because he has certain things which rather favor espousals. Hence it has come about that other more recent writers have written, some that she was betrothed, others that she was joined in matrimony.
[19] Certain things in the Life related in an incredible manner: In chapter 3 Berner narrates, and the metrical author agrees, that St. Hunegund was abandoned at Rome by her bridegroom, and despoiled of everything necessary for her return; so that alone and unaccompanied she was compelled to make her way back to her fatherland through byways and pathless places. He adds that Eudald hastened his return with this mind, That he might sell all the Virgin's patrimonies and hereditary rights, and might reduce to nothing what he could not sell, and so utterly root her out with all her furniture and slaves. But she, being on foot swifter than all horsemen … came first into the land of her birth, and, if the author is to be trusted, handed over her goods to the monastery of Homblières, her bridegroom not yet having returned. These things are incredible, to say it briefly. For first, who would believe that a noble Virgin would be so utterly deserted by all? Who would bring himself to think that the supreme Pontiff would have taken no care of her whom he had, as the author will have it, so graciously received? Could not the Virgin have foreseen Eudald's wrath, and procured for herself the necessaries for her return? — especially since it would have been unbecoming for a Virgin consecrated to God, even if Eudald had been friendly, to make her way back with him into Gaul. Besides, what power had Eudald over the Saint's patrimony, what power had Hunegund herself, while her parents were living and would not suffer their goods to be sold off? More things can be said, but I judge that by no means necessary. From this one example let the fair reader gather how little credit very many of the things handed down by this author about St. Hunegund deserve. Which nevertheless ought not to stand in the way of her sanctity, which is held abundantly proved from miracles, and by no means doubtful.
[20] Of the remaining things related about the Saint it is more certain that she embraced the monastic life in the monastery of virgins of Homblières. of what institute it was, and whether she was abbess, is uncertain. Concerning this monastery Mabillon thus in the 2nd Benedictine century, page 1018, in the preliminary observation: But the monastery of Homblières, commonly Humblieres, is near the walls of Saint-Quentin on the Somme, of which monastery the beginnings and founders are unknown. It is therefore likewise unknown of what institute it was in the time of St. Hunegund, and what rule she herself professed. That the monastery was sacred to the holy Mother of God is had from Berner at number 15. Various more recent writers call St. Hunegund abbess of that same monastery. That she was abbess becomes probable to me indeed from the sanctity of her life; but I do not find it among the ancients. Mabillon thinks St. Hunegund died about the year 690: that is equally uncertain. Wherefore I abstain from these things, and if anything besides shall have to be observed, I shall briefly observe it in the notes.
LIFE
by the author Berner the abbot.
From a manuscript of Clairmarais, collated with our own and with Mabillon's edition.
Hunegund, virgin, in the monastery of Homblières in the Vermandois (St.)
BHL Number: 4046
A. By Berner the abbot.
PROLOGUE.
A preface with an invocation of the Holy Spirit. The memorable description of the blessed and venerable fathers who struck down the limbs and wiles of the crafty enemy with the evangelical sword breathes upon our inner man with divine address; and no less does the renowned account of a mother and a virgin quicken our outer and corruptible man, affected by a grave eulogy. For indeed from these there arose an excellent kind of victory, by which the devil with his arms lost all dominion; and by that whereby the first parents felt the loss of life, by that again the sovereignty from above was enlarged unto its own increase. The same nature, therefore, which offered to man the taste of death, also, through holy virgins, gave to all a draught of frugality against vices; and she who at first easily consented that she might fall, and might be the mother of calamity, by the grace of Christ bravely resisted, that she might lay the devil low, and, being freely chosen, might happily become sister and mother of the Lord the Savior. Having therefore obtained the lot of this divine grace, the glorious virgin Hunegund came forth reborn from the immaculate womb of the divine font, brought up in the bosom of the catholic mother Church, of whose life and deeds I undertake to describe a few things, according as I have learned them to be recounted by faithful men. I beseech you therefore, me, the chief of sinners and the least of priests, to support by your prayers, so far as the Holy Spirit may deign to be present to me, who may both wash away the stains of my misdeeds and make my tongue eloquent for recounting certain deeds of the Virgin.
CHAPTER I.
The Saint's fatherland, birth, upbringing; betrothed from her cradle, but freed by the youth's death, she is betrothed to another youth against her will, with whom, in order to draw out time, she sets out for Rome.
[The faith of Christ, though received later among the Franks, produced many Saints there:] The highest and incomprehensible providence of the Godhead, when out of its omnipotence it warred down the prince of the world and set about utterly rooting out his wiles, not only powerfully overcame him and took away his arms, but also mercifully conferred upon those very arms so illustrious a power a that they should put to flight and destroy the dominions of that most filthy prince, and that those things should become lights of Christ which had formerly been arms of darkness. In such an order therefore the most cruel scepters of the world are changed, and every portion of darkness with its satellites is extinguished by so great a radiance, and there rises through the little regions a new light and joy for those bowing b their necks to the King of kings, and little by little from the rising of the sun to its setting the sovereignty of Christ was published abroad. Among whom the Frankish race, splendid with many notable deeds and most famous for many triumphs, although it came to Christ with holy faith rather late, yet, as soon as it perceived the Lord's clemency, began, budding here and there, to beget new and holy offspring to God the Father. From whose most sacred fellowship the holy mother and virgin Church of Christ was enlarged, which, forgetting her father's house and her people, offered the bosom of her heart to the unity of the Three, whence the immaculate Lord might consecrate to himself an undefiled family.
[3] [Hunegund, born of a noble stock, is reported to have been raised from the font by St. Eligius:] Therefore the land of France, namely the district of Vermandois, adorned with the suffrages of the most powerful martyr Quintinus c, was panting with all its strength that it might offer to God a gift pleasing in an odor of sweetness. In which district and in the village which they name Lembaidis d, holy Hunegund the virgin was born of a well-born stock, who came forth like a little rod of smoke out of the spices of myrrh and frankincense and of every kind of perfumer, since she came forth of noble parents who worshipped Christ. She is reported * to have been raised from the sacred font e by Eligius f, bishop of the church of Noyon and Vermandois, where she received the earnest of the true Bridegroom, and at the same time a precious garment, made white with the sign of immortality, and lit up with the triumph of the passion, and, by the order of chaste charity, royal, and a mystical priestly crown. Where also in the seven steps of baptism she comprehended the seven gifts of the Holy Spirit, confirmed by the episcopal blessing and anointed with holy chrism g. Propped about on every side by these, the young girl took pains to live through the sevenfold courses of days, that, seven being increased seven times and a unit set above, she might acquire the fruit of the jubilee in the present life, and that, this being doubled in body and soul, after the course of life was accomplished she might pluck the hundredfold fruit consecrated to the most sacred virgins. Whence, because she was of an offspring of glorious character, she is reported to have been betrothed h in her very cradle to one of equal birth; but, being more beloved by the heavenly Bridegroom, the earthly one is confounded, and by a hidden judgment is shut up in the border of death.
[4] But after the holy Virgin began to be a youth in body, betrothed against her will to a noble youth, with white countenance and golden face, she is again betrothed by a certain man, by name Eudald, a man of well-born stock, by whom she was endowed with various betrothal gifts, with slaves and small villas. All which, though compelled by her parents, yet bearing with placid countenance and chaste mind, she was already meditating in her mind how she might hand over herself and her dowry goods to Christ her bridegroom, and might become a woman consecrated, under the guardianship of the holy Virgin Mother, marked with the veiling of the head, that with the young maidens of the true King she might be able to declare: I am black but beautiful, ye daughters of Jerusalem; therefore the King has loved me, and has brought me into his chamber. And again: Do not consider me that I am dark, because the sun has discolored me. Such was the intention, and so illustrious the exercise, that was turned over in the inmost heart of the diligent Girl, and the flower of the virginal Mother was fragrant in this Virgin, and very many graces of virtues shone forth from her virginal advances.
[5] Then, when she wished to bring the holy purpose of her mind to the effect of a pious working, she persuades him that they set out for Rome, to visit the holy places. using wise counsel, she tried by what art she could gently to soften her bridegroom, and, by soothing him with subtlety of wit, to tear him away altogether from embraces. To whom, addressing him with coaxing words, she said such things: O sweetest and most loving husband, since we have been begotten of most Christian and orthodox parents, it does not befit us to be defiled and to be polluted with lustful minglings, like the nations which know not God, and like the horse and the mule, in which there is no understanding: let my salutary counsel please thee, I pray, and I call to witness by the Lord, and accommodate thyself to my words; and let us mutually seek how we may make our marriage pleasing to God, so that from us not an earthly but a heavenly offspring may emerge. For it befits us, and it avails exceedingly much, to seek out Peter the prince of the Apostles, and to go round the holy places, so that, the Apostolic blessing at least being poured upon us, there may be for us a long life, continual health, plenty in goods, fruitfulness in offspring, lasting tranquility in peace. O blessed Virgin, O Bride of the King on high, how devout art thou said to be! Behold, thou speakest as though thou didst wish the world to flourish for thee, which in thy heart, being already despised, thou hadst utterly spurned, and hadst trodden underfoot entirely like rotten dung. What more? Thus indeed the nuptial anxiety is beguiled, and the day of matrimony put off. And when the nuptial things ought to have been prepared, there are prepared the expenses and the vehicles necessary for so great a journey. For since she was a most tender virgin, and unwedded as much in will as in age, and the same bridegroom was God-fearing and a worshipper of Christ, he acquiesced with placid mind. And when he knew that it was not right to resist, he too began to be the promoter of the journey, wishing and praying that all things might so turn out for him as he had learned from the addresses of the most blessed Virgin.
ANNOTATIONS.
elsewhere ferunt*
CHAPTER II.
What she did after setting out for Rome: the veil of virgins received from the Pontiff's hand.
The Saint's piety on the journey, and at Rome: These things being duly accomplished, and all things prepared which for use or for food might be fitting for all travelers, giving thanks to God, they go on the public way. The bridegroom was cheerful and brisk outwardly with worldly pomp, but the Virgin of Christ, far more joyful, rejoiced inwardly. For Christ granted her all prosperous things, to whom she was already vowing her soul always to minister with true faith, hope, and entire charity; asking the Lord Jesus Christ with silent prayers to guard her heart and her body unspotted, lest it be confounded by enticing pleasures. With silent mouth her mind prayed, and with the eyes of her heart she beheld the Lord protecting her. With most sweet addresses she called the holy legions of angels to her aid, and with tears asked every choir of the heavenly hosts to be present to her. The Handmaid of God is heard, and, the divine mercy accompanying her, she deserved greater solaces of the regard from above; she at once perceived indeed most sacred protections to be present to her, which, having defended her from all inconveniences, presented her at Rome to the Apostolic sights with all integrity of faith and of body. And when they were exploring the places of the city of Rome, and the bridegroom with proud haughtiness, hedged about on every side with his companions, went round many pledges of the Saints, she, shunning the appearance of arrogance, went alone to the thresholds of the Apostles. Her bridegroom reckoned that she was resting from too great a weariness of the way; she, as though renewed in mind and made stronger, went round all the oratories outside and within the city of Rome. He therefore with bodily eye admired the buildings of the Jerichonian city, destined to fall; she with the gaze of her mind visited the bright walls of the heavenly Jerusalem, destined to abide for ever. Always, for the love of the heavenly fatherland, she lay upon the ground in prayers and vigils and fastings before the thresholds of the Apostles, and scarcely returned to her lodging.
[7] where she asks the veil of virginity from the supreme Pontiff, Thence, transitory things being spurned, and her bridegroom being left with all his own, she was wakeful the night long in prayers, macerating her body with vigils and fasting; and disbursing to the poor all that she was able to have; and thus she who was thought a bride becomes a nun, and the earthly bond with all its pomp is cast down, while from above chastity, the queen of virtues, is poured forth. She was certainly rejoicing, as though possessing what she had long wished, whence she could not leave even for a moment what she deserved to find with such swiftness. When the day of the Apostolic station came round again, she cast herself at the feet of the Bishop a of the holy Catholic mother Church, offering her protected virginity to Christ the Lord after the example of the virgin Mother, and demanding to be consecrated with the seal of chastity and with the veiling of the head, under the guardianship and service of the incomparable Virgin Mary. Whose most kindly intention and devotion the pious father hearing, and understanding her mind to have been illumined by the Lord, with tearful voice, marveling at so great a wisdom in a girl, is reported to have said: Blessed art thou, Lord God of all, who in the couch
of a virgin mind, chaste in mind and in body, thou placest thy dwelling, and in the sex of frail matter workest numerous wonders. Let the tongue of all therefore speak praise to thee, because it is fitting in such deeds to extol thee, the Lord of all. Truly I will praise thee, Lord, for these things unto eternity, and will glorify thy name for ever.
[8] And, turning to the chaste Virgin of God, he begins, saying thus: being asked by him, she indicates her name, fatherland, &c.: Of what country art thou, girl, or from what shores hast thou come? Recount, and designate likewise thy name and the faith of thy race. For I judge that thou wast begotten of a most noble stock, and from the very cradle of infancy instructed in the letters of ecclesiastical discipline. To these things she, with most serene mind and face, with lowered countenance, began with such an address: If thou askest concerning my race, Father and Lord, I am of the Frankish race, and am called by the name Hunegund, and was born in the district of Vermandois, from which I have been brought hither. I was indeed brought up by parents who worship Christ, and against my will, and, as I believe, against God's good pleasure, I was handed over to a young bridegroom, whom I set behind me and shun, being bound by the charity of Christ: by whose leading and favor I am whole in my whole body, and undefiled in mind. To him I devote myself, who created all things, and the faith which thou requirest I keep entire for him. Which if thou plainly wilt hear, I will lay it open to thee, best Father, that although I am of a barbarian nation, yet we confess this faith to be true and holy, which was brought to us at the end of the age from this holy Apostolic See and catholic mother Church.
[9] For behold, thy holiness, while it demands the faith from us, and a long disputation being set forth, seems to us as though Christ were demanding water of the fountain from the Samaritan woman. Who, while he deigned to enjoy such an address, hinted secretly that no region can repel anyone from the faith. Whence we, because we do not blush at the faith, are in no wise confounded about our province, since David bids all the nations clap their hands and rejoice to God in a voice of exultation b. And elsewhere the same king and Prophet thus foretells our conversion: All the ends of the earth shall remember and be converted to the Lord, and all the families of the nations shall adore in his sight, since the kingdom is the Lord's and he himself shall be lord of all. This too the Lord himself answered to Moses, when he prayed for the worshipped calf that he would spare the sinful people: I will be propitious to them. Nevertheless I live, and my name shall live, because my glory shall fill the whole earth. And again: From the rising of the sun to its setting my name is great among the nations. And more expressly he declares through the prophet Isaiah that we, though poisoners and beastlike, would yet be converted to him, saying: Remember not, he says, the former things, and look not upon the ancient things, because behold I make new things. I will set a way in the desert, and rivers in the pathless place. The beasts of the field shall glorify me, dragons and ostriches. Accordingly we, being called by God's mercy, and redeemed by his gratuitous piety, and reborn, even if we have known a fatherland according to the flesh, yet now we know it not. Nay rather, desiring to become the seed of Abraham in faith, we cast off our land and all our ancient kindred. We confess ourselves sojourners and pilgrims, as our fathers were, who brought forth for us the land of the living by their blood or by their holy converse. Therefore, so long as we are in the body, we are pilgrims from the Lord, because we know our region to be paradise, which we acquired by being born in baptism with the profession of the holy and undivided Trinity.
[10] she makes a profession of faith: Nevertheless, since we are admonished by Apostolic institutions to bring forth to all who ask a reason of the hope and charity which is in us, let us not delay longer to show the glory of our faith to thy beatitude in a few words. We believe indeed, and confess, that without beginning of time and without end the highest and uncircumscribed Spirit is one omnipotent God, according to what Moses says: Hear, O Israel, the Lord thy God is one God. One, I say, is God the Father unbegotten, one the Son only-begotten, one the Holy Spirit proceeding from both, coeternal with the Father and the Son; but ever the same, the Father God, the Son God, the Holy Spirit God; from whom are all things, through whom are all things, and in whom are all things, and without whom nothing was made. This tripartite conjunction, and conjoined division, both excludes union in the Persons and obtains unity in the distinction of the Persons. But we do not believe three Gods as we believe three Persons, but in three Persons we confess one Deity. We believe a holy Trinity in subsisting Persons, but a unity in the nature and majesty and substance of the Deity. All therefore that is, we divide into two. But apart from the Trinity alone, everything which in the heavens and lands and sea holds power, or is done, or is moved, we say and confess to be a creature: but God alone to be Creator. We believe also that the Son of God was in the last times conceived of the Holy Spirit and born of the Virgin Mary, and took upon him flesh of human nature, and a soul. In which flesh we believe and confess that he was crucified and buried, and rose from the dead: and that in that same flesh, though of another glory, after the resurrection he ascended into heaven; whence we await him coming as judge of the living and the dead. And we confess the resurrection of our flesh entire and perfect, in which we now live and are moved in the present life, and in that same flesh either to obtain the rewards of good things for good acts, or to bear the punishments of penalties for evil ones. Penance for sins we profess with fullest faith, and receive as a second grace, according to what the Apostle says to the Corinthians: I wished to come through you, that you might have a second c grace. This is the treasure of our faith, which we guard sealed with the ecclesiastical creed, which we received in baptism. So before God we believe with the heart, so before all men we confess with the mouth, that his own knowledge may make faith for all, and his own image may render testimony to God.
[11] which the Pontiff, having exhorted her. These and other countless mysteries of the faith the most devout virgin Hunegund, recounting openly before all, afforded a salutary commerce to the ears of those who bore witness, and a desirable silence to virginal throats. Then the venerable Pontiff of the highest Apostolic See, reckoning that it was not a human being who sounded, but rather understanding that the Holy Spirit resounded in the chaste inward parts of the virgin Hunegund, thus speaks before all: Blessed art thou, daughter, by the Lord God of hosts, who in thy pure mind hast prepared a delightful dwelling for God. It is not fitting therefore to sadden the Holy Spirit, whose sanctuary a chaste mind is believed to be. For the Apostle says that those who live chastely are temples of the Holy Spirit: and therefore whosoever shall have violated the temple of God, God will destroy him. For that highest Artificer is much to be venerated in thee, who works all things in all, dividing to each as he wills. Come then, chaste Virgin, come then, chaste mind, receive what may profit for eternal love: for thou hast cast away the little gifts offered thee by a corruptible man under the appearance of piety: whence receive now, through our blessing, the dowry-goods granted thee by the Lord, by which thou mayest recognize thyself the bride of Christ for ever, and, despising transitory things, mayest lay hold of everlasting joys. For he looks upon what thou doest in thy mind, and marks how becomingly thou dost accompany his virgins. Therefore, that thou mayest be loved by his young maidens, contend vehemently, and pant to run swiftly after the odor of his ointments, ever rendering thanks to the Lord for things granted, and humbly praying for things to be granted. And I exhort thee to have in memory the things which thou longest to possess in eternal life, that whose bride thou confessest thyself to be on earth, thou mayest deserve to enjoy his embraces in everlasting glory.
[12] These things being said, the holy Pope blessed the veil of the head, and the other garments in humility, consecrates the Virgin to God. signifying chastity of heart and of body and contempt of the world, laid upon the holy altar, and, consecrating them after the holy manner, a blessing being poured forth, he by right dedicated her to serve Christ, as she had asked; and, turning to the Lord in prayer, he said: Look, Lord, upon this handmaid, that the purpose of holy virginity which she has taken up at thy inspiring she may guard under thy governance. Let there be in her, Lord, by the gift of thy Spirit, prudent modesty, grave gentleness, chaste liberty: let her be fervent in charity, and love nothing outside thee: let her strive to live praiseworthily, and not seek to be praised. Let her love thee above all things by fearing, and by loving fear thee in all things. Be thou to her, Lord, joy, thou in sorrow her solace, thou in ambiguity her counsel. Be thou her defense in injury, in poverty her abundance, in fasting her food, in infirmity her medicine. Let her guard what she has professed, and vanquish the ancient enemy, and purge away the filth of vices, so far as she may be adorned with the hundredfold fruit, with virginal comeliness, and with the lamps of virtues, and may deserve to come to the fellowship of the chosen virgins. And when all had answered, Amen, the holy bishop, kissing d the head of the holy virgin Hunegund, dismissed her in peace.
ANNOTATIONS.
CHAPTER III.
The Virgin, being left by her bridegroom, returns into Gaul, where she hands over herself and her goods to a monastery: her bridegroom is reconciled to the Saint, and becomes procurator of the monastery: her last illness, and the Virgin's pious death.
The bridegroom, being indignant, abandons the Saint, Eudald, who had formerly been called her bridegroom, hearing these things, when he knew that he was despised by the Virgin, was indignant in mind, and began to be troubled in all his senses, turning over in his mind with exceeding heat that he would run her through with the sword. But, fearing to incur the peril of homicide, and terrified at hearing the sentence which we have related of the Apostolic saying, that it is not fitting to sadden the Holy Spirit, whose dwelling the holy Virgin was, according to Paul's word where he says that those who live chastely are temples of the Holy Spirit, and therefore whosoever shall have violated the temple of God, God will destroy him — being led by repentance, he did not dare to touch her longer. And so, messengers being sent, he spurned the holy Virgin from his fellowship,
and from the company of his return, leaving her alone on the public way, and withdrawing from her all the necessaries of so great a journey.
[14] who, having returned on foot most swiftly into Gaul, The Virgin, deprived of human solace, began to act manfully and to strengthen herself in the Lord, saying these songs of the Psalmist: The Lord feedeth me, and nothing shall be wanting to me: in a place of pasture there hath he set me. He hath brought me up on the water of refreshment; he hath converted my soul. He will lead me upon the paths of justice for his own name's sake. And if I shall walk in the midst of the shadow of death, I will fear no evils, for thou art with me. Thy rod and thy staff, they have comforted me: thou hast prepared a table in my sight. And again, praying to the Lord, she said: Lead me, Lord, in thy way, and I shall enter in thy truth: let my heart rejoice, that it may fear thy name. Thou hast anointed my head with oil, and how goodly is thy cup which inebriateth. For thou hast led me into the harbor of thy will. Let thy mercy, Christ, I beseech thee, go before and follow after me, that I may deserve to attain to the desired service of holy Mary the Virgin, and that I may be able to dwell in thy dwelling for ever. Let me be protected, I ask, under the covering of thy wings. Therefore, this prayer being completed, she began to set out alone a, and, according to God's will, to make her way back to the Gauls, traversing pathless and passable places, and asking that the protections of the Saints might ever be at hand for her; left indeed without human solace, but propped up and protected, Christ's grace accompanying her. For she went on the journey as though already living under monastic rule, or, to say it more loftily, as a holy dweller in the desert serving Christ in the remote solitude of a wilderness. For on feast-days using bread only, and water most sparingly, on the rest with bread mixed with ashes, and with the pasturings of herbs and trees, she refreshed her weary little body. Whence a miracle which the Lord deigned to work through the holy Virgin must not be passed over by our silence.
[15] When the aforesaid Eudald, chafing with exceeding indignation, she is related to have handed over all her goods and herself to a monastery. had discovered that he was in every way despised, and wished to rise against the holy Virgin with the sword but dared not, taking counsel from a certain companion of the journey whom he had brought with him, he determined to make his way back swiftly to his paternal inheritance, selling and distributing burdensome things, so that he might pass over the sooner to his own. Turning this over therefore, he revolved in his mind that he would sell all the Virgin's patrimonies and hereditary rights, and would reduce to nothing what he could not sell; and so would utterly root her out with all her furniture and slaves. And so with swiftest horsemen he began to take an unencumbered way, boasting that he would accomplish wholly in deed what he had long since conceived in a guileful heart. Which could in no wise lie hid from the holy Virgin, who took care to lodge in the guest-chamber of her heart God who knows all things. And so the Handmaid of God, being moved by divine prompting and made vigorous by the breath of the Holy Spirit, being on foot, is made swifter than all horsemen and chariots; nay, going by another way, flying past all, she had gone before the swift chariots. At length she came first into the land of her birth, and handed over all her goods, according to her vow and desire, in the place which they commonly call Homblières, to holy Mary the Mother of God, and herself at the same time, as she had wished, to serve Christ there while she lived.
[16] But after no long time the same Eudald, following on, came to fulfill his purpose, Eudald, seeing these things, is appeased, and put himself forward as possessor and lord of all the Virgin's goods, not knowing that all had already passed over into the worship of God and the safeguards of his holy Mother. Who, when he had learned the outcome of the matter, and had learned as much by hearing as by sight the truthful deeds of the Virgin, returning to himself, began silently to marvel and to venerate, recalling what and how great miracles the Lord had wrought through the holy Virgin. Whence presently he rendered such praises and thanks as he could to God, who had kept him from evil deed and touch, that he should not sin against the holy Virgin, and did not permit him, raging on his return, deservedly to fall. Therefore, performing worthy fruits of penance for the things which he had done against the Virgin, he could not find with what praises to extol her, or with what gifts to appease her countenance, so that he might deserve even to be looked upon by her, and that she herself might deign to pour forth prayers for him to Christ. At length, therefore, a salutary counsel being found, he offered himself to her in humility of heart and of body; and, his body being prostrated before the sacred altar of Mary the Mother of God, he demanded pardon for what he had committed: and, turning his countenance to where the celibate Virgin sat, he asks that pity be shown him; and prays much that she would at least then deign to receive as a servant him whom she had formerly wished to have as a bridegroom.
[17] Since, he said, thou hast not set me behind for the injury of a corruptible lover, nor hast preferred to me any person whatsoever, powerful or lowly, but hast set before me the King of the ages and Creator of all, and hast taken to thee a heavenly Bridegroom in a virginal couch: [and, many things being handed over to the monastery, offers himself to her as procurator:] behold, I gladly offer myself and my goods to him, and what I once conferred on thee as dowry, hand over to the true Bridegroom Jesus Christ for the nourishment of the sisters and of the needy. I, I say, so long as I shall live, and so long as I shall bear this body, will take care to be thy procurator in outward things: and after death I hand over all my furniture, with goods and slaves, in perpetuity by this testament of authority, in honor of God almighty and of the holy virgin Mother of God. And, confirming the testament, he said openly with a voice of this kind: Receive these things now from me, most chaste Virgin, and obtain by thy prayers that my corpse be entombed in this place, so that when the King on high and heavenly bridegroom shall have translated thee into the bridal chamber of virgins, I, being clothed about with a nuptial garment and girded with the snowy fleece of the lamb, may deserve to appear, even as the last, among the guests of the King's table, a partaker of the heavenly life.
[18] where after a pious death he is buried. He obtained therefore what he sought, and with holy devotion of mind returned home unharmed. To whom the Lord conferred the power of living well, and brought his vow to the desirable effect. For, devout to God, he took pains to supply to the most sacred Virgin beyond what was necessary, and likewise in the established hospice furnished the nourishment of food and clothing. Then, being propped up by the manifold power of Christ, and passing the time of his life in working of this kind, he was stripped of the contagion of the present world, and, having done with the transitory light, he heard a voice from above address him: Well done b, good and faithful servant, because thou hast been faithful over a few things, I will set thee over many things; thou shalt be prince of ten cities. Then the blessed virgin Hunegund offered his holy mind, with the offering of the Sacrifice, through the hands of priests, to Christ the King of kings, praying and entreating that the holy angels would come to his aid, and that his spirit be placed among the choirs of the heavenly hosts. But she ordered his body to be placed on a bier, and had it brought to her within the monastery, and handed it over in a worthy and desired place of burial.
[19] The Saint's piety in the monastery, as she pants for death, After his departure she submitted herself to a stricter life and to Christ's service, punishing and lamenting the things she had thought, or harmful works already done, and with frequent fastings and vigils she macerated her wearied body; remembering that not he who has begun, but he who shall have persevered, shall be saved. In this holy meditation of mind, then, and devout working of faith, dying to the world and living to Christ, she is reported to have passed the whole time of her life; so that for the most part she seemed to plead her cause and to say that word of the prophet: Woe is me, that my sojourning is prolonged: dwelling with the inhabitants of Kedar, my soul is much a pilgrim from the fatherland of the heavenly kingdom. I long, assuredly, to be dissolved and to be with Christ, which is far better, she said. As the hart desireth the fountains of waters, so doth my soul desire thee, O God: my soul hath thirsted for the Lord the living fountain; when shall I come and appear before the face of my God? For thou hast brought me in, Christ, king of eternal glory, into the wine-cellar, that is, into the mystery of thy glorious passion, and hast set charity in order in me: since through love of neighbor thou hast made me come to love of thee. And because, by thy help, I have beheld the left hand, that is, the present life, to be subject to me, let thy right hand embrace me, I beseech thee, which is eternal beatitude, that I may deserve to be seen, and to see thee in Sion. For with my whole heart have I sought thee out; drive me not away longer from thy commandments. Permit me not, Lord, to be separated from thee, but bid me come to thee, because, by the bestowal of thy grace and thine ineffable mercy, the flowers have appeared in the land, and the time of pruning has come. I pray that my body may sleep and rest from labor for a time, but I demand that my soul may watch from the light unto thee, my God, eternally. For my soul hath cleaved after thee; let me be received by thy right hand, because in thee have I hoped, Lord. Whose long-suffering and holy pilgrimage the clemency from above considering, it disposed to satisfy her most longing petition, so that what hitherto she had seen through a glass and in a riddle she might already then begin to behold face to face.
[20] For on a certain day, while, lying on the ground, she held her hands stretched out in prayer, her illness, and pious preparation for death: she was struck with an exceeding heaviness of body, and with a great burning of bodily infirmity; but she deserved to be consoled by the protection of the angels and by the suffrage of all the Saints, whom she did not cease to invoke, even in the sick workhouse of the body. But while those of either sex who serve Christ stood by round about, who came together from near and far regions at the departure of so great a Mother and virgin, there was for all a mighty grief, sorrow, and sobbing; because they saw themselves deprived of an exceeding solace, although they were confident that they would ever be guarded by her most devout patronage in the heavens. Amid these things, turning to the presbyters who sat by her, she asked that the oil of unction and the holy communion be given her, and with all her strength prayed the Lord to have mercy on her. Thus at length, receiving the viaticum of the Lord's Body and Blood, with rosy countenance and comely face, as though about to be presented to the King of kings in the heavenly bridal chamber, she bids all sound forth sweet melody and the hymn-singing of psalmody: and she said among other things, as though rising up out of the haircloth and the ashes: I am here therefore, Christ, thy handmaid; come, I ask, most pious King, and kindly receive me.
[21] And when she persisted in a voice of this kind from the middle hour of the night the Saint's death. until the third hour of the day, at once, with an immense light, a most sweet odor struck the faces of those standing by, so that they could scarcely stand for the light, although they were made vigorous by the breathing of balsam and of spices. For a voice also c is reported to have come down with a great light, which, while it brought terror to all, offered itself recognizable to none. But what else does it seem to declare than what is reported to be spoken to every holy soul? For it begins: Arise, make haste, my beloved, my dove, my beautiful one, and come: beloved
namely through love, dove through simplicity, beautiful through beauty of manners. For now the winter is past, that is, the tribulation of the present life has departed, the rain has gone away and withdrawn. And again: Arise, my beloved, my bride, and come, my dove in the clefts of the rock, in the hollow of the wall — which is in Christ, and in his most subtle protection. And likewise: How beautiful art thou, my beloved, how beautiful art thou! Thine eyes are those of doves. And therefore thou art all beautiful, my beloved, and there is no spot in thee. And likewise after a few words: Come from Lebanon, bride, come from Lebanon, come — that is, from the whitening of sacred baptism by confessing the holy Trinity — because thou shalt be crowned from the head of Amana, from the top of Sanir and Hermon — that is, from the light of the lamp and the crown of consecration, which is Christ. Thou hast wounded my heart, my sister, thou hast wounded my heart with one of thine eyes, and with one hair of thy neck. As though he should say openly: Thou hast inclined majesty toward thee by that one eye by which, looking more upon heavenly things than upon earthly, thou hast chosen; and by that one hair by which thou hast striven to be adorned rather with invisible things than with temporal. Therefore, since thou hast chosen the best part, it is fitting that it be not taken away from thee; enter into the joy of thy Lord, receiving as a reward what thou hast long desired without weariness. By these and other things of this kind the holy and happy soul, being made sweet with solaces, is believed to have passed over on the eighth of the Kalends of September to the Lord, who alone without beginning reigns in unity and perfect Trinity, one and the same God now and always and in all ages of ages. To him be glory, praise, and jubilation, honor and dominion through all ages of ages. Amen.
ANNOTATIONS.
TRANSLATION
Of the body, together with the miracles,
By the author Berner the abbot.
From the manuscript of Clairmarais, collated with our manuscript codex and with Mabillon's edition.
Hunegund, virgin, in the monastery of Homblières in the Vermandois (St.)
BHL Number: 4047, 4048, 4049
A. By Berner the abbot.
PROLOGUE.
He says why and how he is about to write. While the human mind searches with faithful devotion the great deeds of the divine goodness by which almighty God deigns to make known the merits of the just, the soul is raised from the sluggishness of its own torpor; and because it beholds that those whom it admires were of the same condition in which it too subsists — to whom the clemency from above granted so great tokens of virtues by no prerogative of merits, but by the grace of the divine gift alone — it rouses faith to earn these, strengthens hope, and, about the exercises of divine worship, stretches out its arms with strong effort to act well; and it breaks forth to brave things the more confidently, the more gloriously it perceives the frailer sex shining with the clear light of signs. Let us therefore undertake, in such ways as we can, to narrate certain conspicuous miracles which the Lord deigned to show forth in the translation of his most blessed virgin Hunegund. We have indeed deemed it useful, in order to render the text of this description clearer, that we set down the names of the persons of this office, the causes of things, the number of years, and at the same time also the sequence of times. And thus it comes about that the gravity of the persons casts off the mark of levity, that the cause of most certain reason washes away the stain of rashness, that the definite number of years suggests to us something mystical in that same number, and that the sequence of times increases the glory of the miracles.
CHAPTER I.
The occasion for seeking the body: its finding: its translation: and the wondrous things then done.
Bertha, a praiseworthy abbess, tries to correct the nuns' manners, There was a therefore a certain consecrated woman, Bertha by name, who in her youth had been joined to a husband, as they report, at her parents' compelling. He being taken from this light, she resolved in her heart to serve a mortal husband no more. For, when many noble and most wealthy men were panting for marriage with her, having scarcely slipped from her friends' hands, fleeing for refuge into the city of Reims b to the guardianship of the most blessed Mother of God and ever-virgin Mary, she devoutly received the veiling of the head. To whom afterwards, by God's disposing, it fell to preside over this little place, where in our times she long carried on a life imitable by all. For she was of wondrous abstinence, of victorious patience, a lover of poverty, of devout humility, given to works of mercy, fittingly intent upon fastings, vigils, and prayers: but truly also certain nuns who were there most shamefully wallowing in the wretched enticements of carnal desire she continually c invited with frequent exhortations to imitate her, according to the Apostle's counsels, by reproving, beseeching, and also rebuking.
[3] But as the life of the just is always wont to be contrary to the manners of the reprobate, whence arises the occasion for seeking the sacred body. she was made grievous to them even to look upon. Whence, by many reproaches and curses and darts of snares which they hurled at her — because she seemed to be kept in this place out of love for the most holy virgin Hunegund — they dared to invent certain fictions d concerning the absence of her sacred body. For it was for the sake of this matter that her faithful intention was provoked to seek out the most holy treasure of so great a body, saying to herself that it was not fitting for her to remain there longer, if that same place were defrauded of so holy and most glorious a Mother.
[4] Therefore in the year of the Lord's Incarnation nine hundred and forty-six, Bertha thinks of raising the body when found; Louis e reigning, on the fifth day of the Nones of October, after very many fastings, after frequent vigils, after many tears, passing that night sleepless with all those men and women whom she could provoke to this, with abundant and immense showers of tears she humbly implored the clemency of the almighty Lord that he would deign to reveal to her the most sacred body of his holy Virgin: and when morning was come, after the solemnities of the Masses had been accomplished, the faithful woman devoted to God, about to seek zealously the precious gem of the sacred body, seized a hoe: and it came to pass, the omnipotence of the Godhead assenting — which is wont to deny nothing to those who ask in truth — that she happily found what she was faithfully seeking. And so, glad and rejoicing, she rendered thanks to the almighty Lord, who granted her what with such anxiety of mind she had long asked. And so she went very cheerful and exceedingly exulting, and, as though absorbed by a certain immensity of gladness, all gravity of counsel being set aside f, she was straightway endeavoring to raise the heavenly pearl to be set perpetually among the eternal adornments of the King on high.
[5] But the disposition of the divine counsel was at hand, which declared that nothing was to be done inconsiderately or lightly about the pledges of the blessed body. For presently there came, not by chance but by God's providence, the venerable presbyter Giso, but she defers the matter until the bishop's consent. a fit guardian of the pledges of the holy martyrs Quintinus and Victoricus, who scarcely put an end to the said precipitancy, and restrained their endeavors with a most vehement rebuke: It does not seem reasonable, he said, that the body of so most blessed a Virgin should be raised without the authority and consent of the bishop of this diocese: namely, lest she who already for a long time had been illustrious to very many far and wide by the fame of her mighty deeds should grow cheap by the report of this sudden and, as it were, stealthy translation. By such an order indeed he set a term to their efforts, and for thirty-two days, thus keeping untouched the coffer, opened, in which the most blessed body lay, and bending over it in sacred vigils day and night, they awaited the bishop's coming. Not without cause indeed did almighty God will this delay to be made, but that her whom he had already glorified before the angels and all the spirits of the just now reigning with Christ in the heavens, he might designate as venerable also on earth to men still weighed down with corruptible flesh and the mass of sins.
[6] [The body, being uncovered, the rains being put to flight, gleams with a mighty light,] There was indeed at that same time so great an inundation of rains that for the excessive pouring out of waters the tillers of the fields could in no wise cultivate the earth, nor cast their seed except with despair. But at that same hour and at that same moment, as the lid was raised from the sarcophagus, a most splendid ray of the sun poured itself through the window which was set beside the place of the holy sepulchre, which shone marvelously upon the body of the most blessed Virgin: and thus, all thickness of clouds being put to flight, the serenity of the air returned with such swiftness as if for the body of the kindly Virgin another sun, as it were, seemed to rise on earth: and as if that visible sun proclaimed with its own voice that it could not fail to minister its unstable light on earth to her for whom the light of eternity shines stably in the heavens. Finally the place of the most holy body was suffused with such brightness that it was uncertain to onlookers whether it gleamed materially with the ray of that sun or with the light of divine brightness. And it came to pass, on all the days on which it lay with the tomb thus unclosed, visible to those who piously sought it, that the force of so great a radiance never wholly withdrew. For from the breast upward, in place of the small particles and filth of dust, gleaming fragments of pearls shone again; and, certain most bright sparks bursting forth, the gaze of the beholders was struck back.
[7] and, being suffused with a wondrous fragrance of odor, heals diseases; With that same light too so great a fragrance of a wondrous odor was sprinkled that the nostrils of all who stood by were filled with an ineffable sweetness. Which, all the time in which it thus lay, as often as it was uncovered for those oppressed with various infirmities to see (for whosoever could see it, by whatever infirmity they were held, were at once healed), that same aforesaid most sweet odor, ever sweeter and always renewed for the better, filled the sense of smell of those present. In this finding, therefore, of so great a Mother there was made a great joy in all the neighboring region. The earth rejoiced that it had long covered so bright a star: the air exults that by the grace of so great a Virgin it has obtained the serene clouds of heaven; the sun's ray rejoices, rendering obedience to the limbs of the sacred body; the supercelestial company of blessed spirits gives thanks, because indeed they behold that the holy members of her in whose soul's fellowship they now rejoice — members to be glorified with ineffable gladness on the day of the resurrection of all according to their merits — are faithfully venerated still in the narrow cave of the tomb.
[8] And so we believe it avails for rendering praises to the Creator of all if there be handed down to the knowledge of posterity a demoniac cured at the opened sepulchre; the miracles which the Lord willed to work in the finding of his most holy virgin Hunegund. For a certain demoniac, being brought by the hands of friends who had placed the hope of curing him whom they led in the holy Virgin with firm faith, struggling against them and hindering his own journey with all his strength, was at length with great labor, many pressing him on, thrust into the church of that same blessed Virgin. Who, while he was dragged by hands and arms toward the altar, the nearer he drew to it, the more he resisted the efforts of those pushing him, being seized with greater madness. Who, struggling long, at last overcome the madman and set him before the altar. Moving him thence, they compel him to bend his eyes to look upon the tomb of the most holy body. Wishing to come to the aid of their desire, the often-mentioned nun, namely Bertha, the sepulchre being uncovered, granted them opportunity to see the veil which lay upon the holy members. Which being seen, he who was being tortured straightway came to his senses and to all
his former soundness was restored; and presently, no one now compelling him, prostrate on the ground he entreated the clemency of the almighty Lord through the merit of the blessed Virgin, rendering thanks for the health received, praying for future protection: who, as a token of perfect soundness, returning after no long time with lights, paid honor to the holy Virgin, and, in testimony of the health received, brought several of his neighbors with him, and promised that every year, so long as he lived, he would visit that same place with lights and with a throng of friends.
[9] In this interval also a certain countryman, by name Lupus, likewise a deaf man, a blind woman, one near to death, who still survives and dwells in the fort which is called Péronne g, came with his natural daughter, who was called Afflindis h, both about to ask the suffrages of this most holy Virgin for the trouble of their sickness. For the father, his ears being dulled, had lost hearing; but the daughter for no small time had lost the light of her bodily eyes. Suppliant therefore, and weeping with exceeding bitterness, they implored the mercy of the almighty Lord that through the merit of the most blessed Virgin a remedy of health might come to them: which also was done. For from that day both the father deserved to have hearing, and the daughter better sight. At that same hour too of the aforesaid finding, a certain man poor in spirit, by name Adhelbold i, lay destitute of all use of his limbs, and, on account of the nearness of his departure, the day being over, was fortified with the sacraments of the Lord's Body and Blood, and to all likewise seemed close to death: as soon as he heard, the bells sounding together, the conspicuous sight of so great a body k, he rises from his little bed, showing no token of infirmity in the motion of his limbs, and runs to the church of the holy Virgin, longing to see the sepulchre; and, one of the sheep being seized from his own, he offered it to the holy Virgin as a gift, and, immediately recovering from his infirmity, he thereafter felt no harm from the trouble that was past.
[10] But while that same rejoicing was still resounding, a woman brought to her last moments and many others. a certain widow, by name Wiburgis, lay exceedingly sick, who a little before, in expectation of her departure, the divine Sacraments being received, had been reconciled to the divine goodness by the priests through penance and tearful confession. She, perceiving the voices of the exulting people full of gladness, asks what that noise might mean, or for the cause of what festivity so great a gladness resounded among the people: and she straightway learned from the account of those standing about that such gladness was among the populace on account of the finding of the sacred body. But she, on hearing the name of the holy Virgin, quicker than can be said raises her head from the bed, sets her limbs in order, puts on a garment, and swiftly sought the church. And when, returning to herself, finding her infirmity put to flight by the power from above, and health suddenly restored to her, she marveled, silently turning it over within herself, she rendered thanks and praises to the divine omnipotence, and at once handed over l one maidservant of her own property, by name Isigilda, to the most blessed virgin Hunegund for the benefit of health received, many standing by: and thus she recovered from that infirmity, and afterwards lived a long while. These things at length being accomplished, and not a few other signs of miracles by which the Lord willed the glory of his Virgin to be declared, which for their multiplicity I judge it unfitting to insert exactly into this little scrap m. For that almighty God might show to all how great a grace of curing he granted his handmaid, so great a disease of exceeding infirmity was raging at that same time in this same village that scarcely a house remained in which some sick person did not lie: who all in the aforesaid solemnity were healed with such swiftness that, the most blessed Virgin being raised from the tomb, none of them remained sick in his bed.
[11] By whom the translation was accomplished. At length, Rudolph, devout bishop n of the church of Noyon, being summoned, and from the congregation of the most blessed martyr of Christ Quintinus the fathers Giso o, Robert, and very many others filled with great devotion being called together, the long-deferred office is hastened to be performed. And so, the solemnities of the Masses being accomplished, with humble mind and devout spirits they approach the tomb, that light divinely poured in, already mentioned, still shining so brightly about the head and breast of the blessed Virgin that for its exceeding greatness it could in no wise be fully looked upon. But the most holy body is raised from the sepulchre on the seventh of the Ides of November. But for us, dearest brethren, to whom these deeds of the blessed virgin Hunegund and very many examples of other Saints are shown for reading, and are set forth [p] for imitation, we must look on skillfully and busy ourselves bravely, lest, being without their works, we be made in that everlasting life strangers to the common gladness of all the Saints. Let us therefore beat with the sighs of the inmost heart upon the ears of the most pious Creator, so far as, by his own giving, we may be able effectually to fulfill what he commands, what he salutarily counsels: so that, coming in that strict examination of judgment, he may not find in us what he should condemn, but what he should mercifully crown with his redeemed — Jesus Christ our Lord, who with God the Father and the Holy Spirit lives and reigns and is glorified God through all ages of ages. Amen.
ANNOTATIONS.
p. Here a few words had to be taken from Mabillon, which were lacking in the manuscripts.
CHAPTER II.
Certain miracles wrought after the translation.
Certain men laying waste the monastery's wood with their swine, These things being set forth concerning the Life and acts of the often-mentioned glorious virgin Hunegund, we have deemed it right that a few notable miracles be described in what follows, which the Lord a deigned to work through the merits of his beloved Handmaid. For those things which we have undertaken to describe we could scarcely learn from certain men of our age relating them: there were also countless deeds of power which, if they had not through carelessness been handed over to oblivion, might worthily enough have been committed to letters. For one sign, which is established to have been wondrously wrought, must accordingly be narrated in brief speech. At length, when at a certain time perverse men, trusting in their own stronger power, with bold rashness entered the wood of that holy Virgin, which is situated beside the river Sambre b, in the village which is called Dediniacus, they seized upon it to be eaten by their swine, and by no reasoning consented that a rent or any service should be paid for that same wood to that same holy Virgin.
[13] are punished in a wondrous manner: Whom the blessed Virgin took care herself to rebuke and to restrain from such boldness. For while, joyful, they freely possessed so great a store of woods, that same Virgin of God came up, appeared to the herdsmen in a terrible aspect, and, asking them why they were stealing away from her the fruit of the wood, struck them with the rod which she carried in her hand: and so all that multitude of swine, being scattered here and there, seized upon a way toward the monastery of Homblières at headlong course. Whence it came about that those from whom the lady could not before have the revenues of the wood, these her household afterwards possessed by undisturbed right. For, entering the village with great impetus, being divided from one another through the streets and courtyards c about the monastery, they were never afterwards sought back by anyone. Of this matter very many witnesses exist, of whom a certain woman by name Dodisma was lately taken from this light, who with truthful assertion confessed that she had been present at so great a matter, and had received her portion of them.
[14] The Saint restrains a soldier's lust, At almost the same time there was a certain soldier sprung of a rather noble race, by name Magener, who, being enticed by the beauty of a certain nun of that monastery, could in no wise abstain from her embraces. When therefore on a certain day he sought the monastery after his accustomed manner, that he might satisfy his own and her carnal pleasure, the holy virgin Hunegund appeared to him visibly in the court of that same monastery, and, rebuking him vehemently, asked whither he was going. Who, at the voice of her rebuking, blushed exceedingly confounded, and, checking himself from the wicked work, withdrew for a time both from approach and from the abominable act. But the aforesaid nun, as one slippery and wanton, thinking herself despised by the man, while, wearied with most bitter grief, she groaned as though held in abomination, being armed with the ancient enemy's snares, tried by what craft she could to call that same man back to her: Affable friend, she said, why hast thou thought me to be spurned? Let not the vision which thou sawest frighten thee off, because it was not the presence of Hunegund, but some one of my rivals, wishing to turn thee away from me. An indication being thus given, a little door being secretly prepared elsewhere, that most filthy man attempted to repeat the interrupted wickedness.
[15] and punishes him for repeating the crime, gifts offered for him being spurned: To whom presently the ever-wakeful guardian, holy virgin Hunegund, came to meet him, and struck him with the staff which she held in her hand in the groin: who presently, being made bloodless, fell, and, being carried away in men's hands, his thigh swelling, ended his life in that same pain; whose thigh, for a whole year before his death,
rotted away in the earth. Yet for his cure very great offerings were prepared by his friends' zeal to be offered to the holy Virgin, which were cast back like most unclean dung. For, as they were offering very much money, a whirlwind rushed down from heaven which, blowing upon the aforesaid offering, scattered it with such tossing that thereafter nothing of it appeared to any mortal. But it ought to seem incredible to none that we have related that the holy Virgin of God appeared visibly to her enemies, since holy Pope Gregory relates something like it about blessed Peter the prince of the Apostles, in the third book of the Dialogues under the twenty-fourth chapter. For he says that that same venerable Peter appeared, standing below on the pavement in a white stole, to a certain Theodore, a sacristan of his church, who had risen earlier than usual and was standing on the wooden steps to trim the lamps, and rebuked him for having risen so early d.
[16] These things being briefly treated, let us at last return to narrate what remains of those matters which we for the hour left aside. A blind man cured at the Saint's church, A certain man, Guntard by name, deprived of the light of his eyes, for the sake of hearing Mass turned aside to the church of the holy Virgin: but when, the solemnities of the Masses having been dutifully accomplished there, at midday he found the doors of the church barred, in the porch outside he prostrated himself upon the ground, praying a long while that God's mercy might be present to him. But rising from prayer after many tears, he began to wipe his eyes with his hand, and, the office of sight being restored to him, he saw e all things clearly, by the obtaining of the holy and most pious virgin Hunegund. Who presently, being glad, said to the woman who was guiding his steps: Woman, let me go; for now I have no need of thy leading, since, thanks be to God, having received light, I see perfectly, which my most beloved lady Hunegund piously obtained for me. And so, suffused with mighty gladness, praising God, he returned home.
[17] There is also another miracle of great power which I judge it not fitting to hide in silence. a lame man receives his gait: many miracles omitted. A certain man also, Robert by name, destitute of the use of his feet, with little stools, as is the custom of such men, hastened, as he could, to be present at the glorious solemnity of that same Virgin of God. Who, having tarried a long while in that church, asked that the grace of soundness be poured into his own pitiable limbs. At length, God having mercy, by the merits and intercession of the blessed virgin Hunegund, he deserved to be restored to perfect soundness openly before all: and thus it came about that he who had come bowed with contracted sinews, being made quite fittingly firm in the joints of the same, afterwards returned with joy. Let it suffice us to have narrated a few things: but the pen of our description could say more, if the license of time permitted, although many works of miracles have through the fault of carelessness been negligently omitted. Let us therefore give thanks to our God, who so glorified in the world his beloved virgin and handmaid Hunegund, by whose merits and entreaty may we deserve to come to the joys of the heavenly fatherland, in which she happily exults, and with the choirs of virgins sings a new song to the Lord. To him be glory, honor, power, and might. Amen.
[18] In narrating the wonders of the divine working f, The following miracle the author saw: he indeed is to be praised with the whole strength of the mind to whom the Prophet, giving thanks, sings: Blessed be the Lord God of Israel, who alone doeth great wonders. Whence let us with all our strength praise and bless him who does not suffer the glory of the merits of those who faithfully serve him to perish: but as he makes them eternally share in the heavenly joys, so also temporally he brings back their merits to the memory of men through certain wondrous things. Being about indeed to narrate a great miracle of the divine power which we saw with our own eyes, we do not doubt that in the minds of certain persons a scruple of doubt is engendered, which is — O wickedness! — the worst kind of unbelief. Let the disparagers of divine works therefore beware lest they be condemned with those of whom the Scripture speaks: Their throat is an open sepulchre, with their tongues they acted deceitfully, the venom of asps is under their lips. Who, when they saw the Lord Jesus doing countless wonders, and could not hide them from the knowledge of the people, tried with a most wicked mind to calumniate them, saying: In Beelzebub the prince of demons he casteth out demons. But we, setting aside the false-speakers, unhappily busy with their own lies, whose foolish heart, according to the Apostle, has been darkened, and who have vanished away in their thoughts, and who, unless perchance they be corrected, shall receive the wages of their error — let us return to our purpose, and faithfully relate to pious and faithful minds what we saw with our own eyes.
[19] Therefore in the year from the Lord's Incarnation nine hundred and sixty-four, on the eighth day of the Kalends of September, namely on the festivity of the blessed virgin Hunegund, reapers on the Saint's feast, the ears drip with blood, this miracle of which we speak was wrought by the divine power. For in the territory of a certain village which is called Sasnulficurtis g, reapers were cutting grain on that very festivity; whom their presbyter, by name Lantfrid, had frequently reproved for this rashness, saying that he had been present at a synod in which this festivity had been ordered by Rudolph h, bishop of the church of Noyon, to be most devoutly celebrated. But they, following the error of their neighbors, said that they alone could not celebrate this festivity while they saw all their neighbors fulfilling their needs by working. Whence it happened that a certain girl, Rotgildis by name, niece of the aforesaid presbyter by his sister, as he himself related to us, followed the said reapers, and gathered the ears which fell from their hands. And when she had bent down to gather the ears zealously, as she lifted one from the earth she found it wet with fresh blood. Then, marveling whence that blood came, she cast it away; gathering another likewise, wet with the same gore, and so a third, a fourth, and a fifth, and thereafter, to the point of loathing, she saw all which she had gathered full of blood. Whence, trembling and exceedingly pale, she ran to her father, who was then by chance in the field, and told him what had befallen her. Whom her father rebuked rather harshly as one recounting words of girlish levity, and admonished her to return to her work. But her father, as she trembled and affirmed that the matter stood as she had said, followed her through the field, and they gathered very many ears wet with an inundation of that same gore: and they asked whether perchance in that same field one of the reapers had cut his hand or finger, whence that blood might flow forth.
[20] which, being brought to the church, send forth more blood: Which, when all were amazed and denied it with great asseveration, they brought some of those same ears to the church; and, finding the presbyter standing before the altar, they gave him the ears full of blood, and told him in order what had befallen them in the field. But the Presbyter, shrinking from being the author of so great a report, said: If beyond what you say I shall see nothing further, I dare not preach this incredible thing to the people. While i he said these things, drops of blood, like larger tears, flowed from the tips of the grains, and dripped to the ground before his feet. Which being seen, the presbyter was struck with such trembling that, his spirit failing, he could scarcely stand on his trembling knees: and what before he feared to disclose, he afterwards feared the more, lest by his negligence it should come more slowly to the people's knowledge. These signs being wrought, he called the people to the church, and, rebuking them for their disobedience, made this divine miracle plain to them. Whom, for the unwonted miracle, an exceeding fear invaded, and rendered them most ready to do penance for their rashness. At length, going out from the church, running about here and there through fields, through countryside, through farmland, through the outlets of the roads, they announced to all their neighbors that they should press on no longer with the work they had begun, but should come to the church and behold the divine miracle. And when all were exceedingly terrified, the report flying swiftly, they were driven from their own work as if fleeing pagans k, and suppliantly prayed that the wrath of the Lord might not come upon them from heaven.
[21] And so a certain countryman, Robert by name, in that same village was beating grain on the threshing floor with a rod: the arm of another, who went on with his work, grew stiff. who, hearing these things, promised that he would leave his own work, and cast away his flail: but the fool, as though this were a lighter matter, seized a broom, and, sweeping about the threshing floor, began to gather the grain together: which madness divine vengeance straightway followed. For presently his arm grew stiff, and, being touched by the divine stroke, he fell to the ground, crying that he was guilty, that he was wretched, that he was about to die with all speed: which deed increased the aforesaid fear. But the presbyter, running about on every side, bearing the bloody ears in his hands, announced what had been done to the presbyters of the neighboring churches. Who all, being troubled at the sign of so great a novelty, the peoples of their parishes being called together, with crosses and tapers, one company being made, barefoot, with suppliant vows, together with him whose arm had grown stiff, and with the girl bearing the bloody ears in her hands, came swiftly to the monastery of holy Mary and holy Hunegund; and, confessing their fault, prostrate on the ground, they humbly asked that the brethren pray for them: which also was done. Let them go, therefore, who do not believe this sign, and let them make calumny against that which was likewise done in blood in Egypt under Pharaoh. But let us bless him who is wonderful in his Saints, the God of Israel, giving power and strength to his people. Blessed be God for ever and ever. Amen.
ANNOTATIONS.
TRANSLATION
The second, with miracles,
by an anonymous author,
From Mabillon's edition.
Hunegund, virgin, in the monastery of Homblières in the Vermandois (St.)
BHL Number: 4050
A. By an anonymous author.
The author's brief preface. To describe the miracles of the Saints, and to imprint their notable deeds upon little sheets for the knowledge of posterity, ought above all to be judged by all faithful men not slothful, but honorable and at the same time necessary. For when the dirges of fables are, by reciting, thrust upon the ears of the foolish, prone to evil, the enticed soul grows torpid, the mind grows dull, and, its own light being left, flows downward, longing for the pernicious enticements of corruption, forsaking the path of uprightness; and thus it comes about that the heart of the foolish, walking down steep places at the follies it has heard, weaves the chain by which it may be dragged, and at last plunged into Tartarus. But when the merits of the Saints, being divulged, are brought forth into the hearing of the people, and their mighty deeds are announced for the sake of advancement, the faithful mind, rising from the sleep of death unto life, stretches out its arms from the darkness of unbelief to the pursuits of sanctity: and, rising up to prosperous things, it burns for brave things, guards beforehand against the precipices of malignity, seizing the way of pious intention. And thus, being loosed from the knots of perdition, with free foot it hastens to the joys of the heavenly life, so far as it may be able to see the God of gods in Sion, that is, in the watchtower of the peaceful vision. Wherefore, brethren, let not the charity of your love be reluctant to hear a certain miracle which our Lord Jesus Christ, by his own favor, willed to show forth in the changing of the body of his most holy virgin Hunegund: concerning which change, indeed, since an occasion has offered itself to us from near at hand, let it not become tedious to linger somewhat out of regard for reverence, so that how that change was made or accomplished may be able to come, by letters though unskilled, to the knowledge of the faithful. For an affectionate intention of pious devotion has its own reward.
[2] [The monks enter upon a counsel about enclosing the body in a more honorable case:] Therefore in the year of the Lord's Incarnation one thousand and fifty-one, the best prince Henry a, father of king Philip, governing the monarchy of the kingdom of the Franks, and the abbot Macarius b also administering the care of the monastery of Homblières, it seemed good to the brethren warring for the Lord under the rule of blessed Benedict that the body of their lady Hunegund, if the means should be at hand, ought to be changed, so that they, who indeed did not doubt that her soul was honored among the choirs of virgins in the heavenly bridal chamber, should not neglect to lay her glorious body on earth in an honorable tomb. For at that time the sacred pearl was wrapped only in a wooden little coffer, offering to those looking on from outside a cheap dwelling, but keeping within an exceedingly precious treasure. But that little structure to which the most devout bones clung within had been so hedged about and closed with iron plates that it scarcely lay open to any openings save by exceedingly few contrivances of mechanical art. To the same there stood also another somewhat larger casket placed above, constructed with no less skill, fortified likewise more attentively with iron bindings and with very many nails, walled about on both sides with sagacious care and industry, lest indeed it should easily lie open to captious or fraudulent little wits. For he by no means desires to be despoiled who so hides away his treasure under hidden and most firm coverings. That the body of the virgin Hunegund, beloved of God, was in such a manner laid up we have received from those who saw and related it to us — namely from the time of the finding and translation of that same virgin, which was celebrated in the year of the Lord's Incarnation nine hundred and forty-six, Louis reigning, Bertha, a woman consecrated to God, governing at that time the abbey of Homblières. The description of whose finding and also of her translation, and at the same time the notable miracles divinely declared there, the lord abbot Berner of pious memory took pains to work out in clear style and in brilliant speech for those willing to learn them, who by God's disposing was the first to succeed to this little place, the nuns who were there being driven out on account of the obscene enticements of carnal pleasure. But we, meanwhile omitting these things, let us attend, as far as we can, to the little work begun. When therefore the cenobites, as we have set forth, together with their spiritual father were discussing among themselves whether they could in any way bring to effect what indeed they were striving after with the utmost desire, and yet did not presume to begin; the fortune of the place smiling more humbly, God's providence foreseeing all things, it happened that a certain man of the borough of the glorious martyr St. Quintinus, passing his life in merchandise and trading, by name Baldwin, came for devotion's sake and for his soul's profit to our monastery, that out of regard for mutual love the brethren might deign to bestow on him their fellowship.
[3] Which petition the brethren with their father embracing with willing mind on account of that precept of the Lord in which it is said: Give, and it shall be given unto you; and, With the same measure with which you shall have measured, it shall be measured back to you; and: Everything that comes to me I shall not cast out — which Baldwin the monk promotes; they gladly bestowed on him the fellowship and benefits of the place, as is the custom of monks. For that man, though a layman, was intent upon religion, giving effort to works of mercy, and kept the devotion of faith with the intention of his heart, as the outcome of the matter afterwards made plain. For, the habit being taken in that same place, he was afterwards a devout monk. Enticed at length by this familiarity, the man took care to frequent the cloisters of the monastery, as being made, as it were, another Adam out of the brethren. Whence it came about that, coming often, he rather frequently marked the brethren whispering about the said business. But because they were afraid to begin, as has been said, lest indeed, according to the Gospel, men should mock them saying: Because these began to build and could not finish; the aforesaid man, being moved by a divine prompting, as is human opinion (for he too desired to honor the holy Virgin's limbs), called together an assembly of the elders, offering the beginnings of this address: Since, he said, venerable fathers, I perceive that certain of you sow conversations among yourselves, that you wish to place the body of the most holy virgin Hunegund our lady in a more splendid coffer, if the means should be at hand, I am gladdened at heart, and I promise my help so far as I can; only delay not to begin the little work desired. But if you by no means dare to undertake such a workmanship, I myself take the whole business upon myself, and, relying on the help of God almighty, I shall carry it through to the end, only the people's offering being granted me. Which when the monks had heard, being gladdened beyond measure, they rendered thanks to the Creator of all, and blessed the man in his promise, venerating the prerogative of the Godhead with this so great, so sudden, and so unhoped-for joy.
[4] the case being made, the bishop and abbots are invited. What need of words? Indeed, that man, having taken up the business, had a coffer made with embossed work c, two half-cubits in length, of a continuous cubit's height at either end, of a half-cubit's on both sides, the rest of the structure most becomingly sloping upward, wrought after the likeness of tablets, fashioned with chased and sculptured workmanship. On the surface of which little work the images of the holy Apostles and Prophets are seen wrought, on most beautiful and polished tablets of gleaming gold and shining silver, with three times three figures set in order on either side. But also on one of the ends the image of holy Hunegund, and of holy Eligius bishop of Noyon, that same Virgin's patron in baptism, is beheld more worthily raised; but on the other the majesty of Christ our Lord is beheld quite elegantly wrought, whose kingdom and dominion abides without end for ever. What more? At length, the work being hastened, and at the same time, as has been said, splendidly accomplished, the lord abbot Macarius, who at that time, as has been said before, administered the affairs of the place of Homblières, takes care to invite the lord bishop of Noyon d, and calls in the neighboring abbots, namely lord Girard e of the Isle, lord Rainer, vicar of Saint-Prix, and lord Boniface Waleran of Mont-Saint-Quentin, and also very many other governors and knights of the territory of Vermandois. He also admonishes monks and clerics to be present at this act, lest indeed so dear a pledge should seem to be handled or changed secretly, as though stolen or unknown, without the knowledge and testimony of honorable and religious persons. When therefore the day of the appointed term had come, on which these things were to be done, report flying — than which there is no swifter messenger — there is an assembly of elders, a meeting of noble men, a throng of countryfolk and women with little children flows together giving thanks. And not undeservedly: for they judged that, for the reverence and due honor to be paid to so great a Mother, and at the same time by her intercession, they would be protected, and, asking suffrages for their misdeeds f, would obtain pardon. Meanwhile the entrance of the glorious treasury is unbarred, the bindings woven with sagacious care are lifted with all the iron, mallets being applied, the lids are pulled away, the cradle of the precious body is laid open.
[5] While with the body opened they await the bishop, But the almighty Lord, wishing to honor his Bride's members, by the hidden prerogative of his disposing caused the changing of the happy bones to be deferred to the third day, by the outcome of this apology, that is, of this occasion. For the bishop, in the compass of whose diocese the place named Homblières is situated, being hindered by royal service and business, did not come at all on the aforesaid appointed day: for which reason they were compelled to await him for three days. The venerable casket is therefore placed, as it was unbarred, upon twin wooden bases within the holy of holies, namely between the altar of Mary the Mother of God and ever-virgin, and the altar dedicated in honor of St. Hunegund. Among so many thousands, then, of the devout multitude running together to so bright a solemnity, very many weak in bodily mass strive to be present at this holy action, as being about to ask the Lord's mercy, each for his own trouble.
[6] Whence it happened, by the divine will, as we have said, an epileptic girl is restored to soundness. that a certain girl, by name Emelina, seized with the epileptic disease, was brought with her friends' help to the monastery in hope of recovering health — born in a village which is called Herleius, situated on the bank of the Somme, standing midway between the fort of Saint-Quentin and the monastery of Homblières. (Now the Greeks call epilepsy a suspension of mind and body, which affliction begets spasmos, that is, contractions of the limbs; but this disease comes from the melancholic humor, that is, from an abundance of bile poured through the limbs, and it happens through imagination.) But when the little girl had been brought into the church for a remedy to be granted her, she is set before the altar of holy Mary the incomparable virgin, that by her intervention and by the intercession of holy Hunegund she might deserve to obtain her former degree of soundness. For she of whom we speak was a girl so oppressed by epilepsy that she allowed no intervals of any rest, showing the force of her vexation by bodily gesture. For she declared that for exceeding heaviness she was drawing near to death, and was almost breathing out her spirit. At which the concourse of the people, being turned to wonder, and pricked with piety and at the same time with compassion, poured forth showers of tears, and, beating their breasts with their fists, implored the Almighty with devout mind for the deliverance of the pitiable woman. But the little girl, punished with inestimable pain, did not cease even for a moment, sprinkling the oratory with dread cries, and striking herself with her hands, her head wavering, affording to all for two days a marvelous spectacle, no rest coming to her. The people of the faithful therefore, breathed upon by the Spirit from above, entreat the abbots with the brethren that out of regard for charity they would give the pitiable little woman opportunity of seeing the bones of the kindly virgin Hunegund, if perchance, Christ's clemency favoring, so great a trouble might in some way be mitigated. They granted therefore the same, being themselves too moved with humanity. What then? Shall I tell or be silent? Nay rather I shall lay open the evidence of a power to be proclaimed. For as soon as her eye beheld the bones, her head being put in, of her whole body
the whole frame received the desired soundness, the pain perished, the weakness was laid to sleep, the mourning was torn away, the former state of the body returned. Which when the peoples who stood by had seen, blessing him, they paid thanks to the Lord God of all, who makes his Saints wonderful as he wills and when he wills. But of this divine working, which Jesus Christ our Lord and God deigned to show forth through the merits of the glorious virgin Hunegund to his own praise and glory, there were in truth as many witnesses as there were faithful who happened then to be present.
[7] Therefore the abbots with the monks, rejoicing together over this deed, conferred among themselves The translation into the new case made by the abbot: that it was not fitting for the change to be deferred longer, or for the episcopal presence to be awaited, especially now that so great and so worthily reported a miracle had been seen; lest indeed the people, being drawn out now by long delay, and already weary with long expectation, should seem to feed on empty hopes. By common counsel indeed and decree the blessed pledges are borne into the crypt dedicated in honor of the holy and undivided Trinity, built behind and adjoining the tribune of that same monastery. This indeed they took pains to do for a twofold reason: namely lest by any mishap they should injure the gifts of sanctity, an exceeding tumult of both sexes pressing hard upon them; or lest, before ignorant and unskilled men who knew not how to weigh them, men on men's account should handle the fragments of the pearls, since it is said: Do not give what is holy to dogs, and do not scatter your pearls before swine. Whence Isaiah says: My secret to myself, my secret to myself. Therefore, the doors being firmly barred which on the right and on the left of the chancel open an entrance to those seeking that crypt, they surround the blessed gifts with trembling minds to show reverence. For they hesitated which of them should more worthily touch such precious gifts granted by Christ: but at last they were accustomed to hand over this care [ ] and administration to lord Gerard, abbot of the Isle, since he was greater by birth, more advanced in age, graver in manners, more devout in religion, and more inclined to pious acts. Why do we weave delays? And so the aforesaid abbot, receiving with the submission of humility the commands of his fellow brethren, stretches out his arms, and prepares himself more solemnly for the vowed offices. The happy bones are changed with the utmost reverence, and are placed in a more seemly cradle. O happy Virgin, who, since thou dwellest shining in glory in heaven, art thus venerated in an earthly hall! O truly happy little Virgin, to whom that heavenly Bridegroom, smiling, spoke in Solomon's epithalamium: Come, my sister, into my garden, that thou mayest eat the fruit of my apples, my bride, my dove, my immaculate one; come from Lebanon, come, thou shalt be crowned. O happy Virgin, I say, who, applauding with the choirs of virgins with an answering voice to the Bridegroom calling, didst deserve to answer: We will run after thee in the odor of thine ointments*, that is, in the fragrance of thy virtues.
[8] gifts offered to the Saint: Therefore two military men who were present perform solemn little gifts. For these had most earnestly begged that it might be granted them to be present at the change, and to behold the holy bones with their own eyes. The one of them therefore, by name Godfrey, the elder, conferred a most seemly pall upon the holy Virgin as a gift; but the other, by name Robert, by surname Anguillula, offered himself out of devotion as a servant by the deer-hide thong g, and in the exhibiting of his servitude handed over a garden by right of estate in the village which is called Marceia. But the brethren pay not earthly but divine offices, and quite fitting, as was becoming, for veneration. Therefore, the honorable workshop h being at last closed with diligence and skill, with tapers and censers and crosses they burst forth from the crypt with minds gladdened above all, the monks in linen full-length robes, that is, in white, with palls, bearing the bier after the manner of the fathers.
[9] the sacred body, the people pressing in, is carried outside the church, But because the capacity of the basilica was not sufficient for this, that it could receive the multitude of the crowd flowing together — for indeed the church stood so crammed with a copious concourse of both sexes, awaiting, that is, the gifts of sanctity for which it had come, that not even those bearing the pledges of devotion could go out by the little doors by which they had entered — for which reason, counsel being had among themselves, through the door of that same crypt set in the side, which is a way for those going to the chapel of St. Nicholas the bishop, a confessor of wondrous sanctity, they carry the coffer of veneration through the little cloister; and thus, through a certain back door of that same little cloister, made in the wall, having brought it out through the orchard and the cemetery of the brethren, they likewise bring it to another entrance, the people not knowing. But again, the court which is before the doors of the church overflowing with the rustic folk, scarcely with mighty struggle do they draw it out through the gate situated beside the chapel of the holy archangel Michael. And at length, much and great labor being expended, and now wearied, they carry it into a tilled field lying near the monks' hospice: in which place, by a certain foresight, a wooden table being spread, they hasten to set down and place the holy treasure upon it — yet with reverence, as was fitting — so far as it might be approached and venerated by the whole multitude of those waiting and also desiring, without burden. For indeed so great a frequent population had swarmed that not even the capacity of the whole village was sufficient to hold them, but on every side the peoples wandered through the fields, uncertain by what means or device, or from what side, they might be able to approach the church.
[10] When therefore the day was already declining toward evening, the sun growing cool from its midday heat, and, brought back at evening, is placed on a pyramid behind the altar. again the fathers with the brethren, taking up again the taper-bearers and crosses, clothed in white vestments as before, busy themselves to visit again the glorious coffer. For at the beginning they had returned under compulsion of necessity, very few being left there who should watch the bier and receive the blessed breads and offerings, since the people brought very much of burden and at the same time of trouble. Therefore, the precious bearing-shrine being taken up with diligence, the crowd even then pressing on in their vows, with worthy honor and hymn-singing pomp, no small throng accompanying them, bringing back the holy relics into the holy church of God, they enthrone them, and in the sacred enclosure behind the altar of the holy virgin Hunegund, within a pyramid, which we call an oraculum, they set them with worthy obedience, to the honor of our Lord Jesus Christ, who with the coeternal Father and the Holy Breath lives and reigns God through all ages of ages.
ANNOTATIONS.
curant*, I think.