Agilus of Rebais

ON ST. AGILUS OF REBAIS, FIRST ABBOT,

IN BRIE, A PROVINCE OF GAUL

About the year DCL.

PRELIMINARY COMMENTARY.

Agilus, abbot of Rebais in Brie, a province of Gaul (St.)

BY J. S.

§ I. The Saint's cult: the writers of his Acts and Miracles.

Although there can be no doubt about the sanctity and the sufficiently ancient veneration of St. Agilus the abbot, The Saint's memory is not indeed in all the more ancient Calendars, most of the more ancient martyrologists nevertheless passed over his memory. In the Prato codex of Usuard he is announced on the XXX of August in these words: In the district of Meaux, of St. Agilus the confessor. But our Sollier in his Observations on that day judges that this announcement is not Usuard's, but was afterward added to the Usuardine codex, although he otherwise acknowledges that the addition is very ancient, since from the Prato codex the very same words were transferred into two other codices which Sollier calls the Greater Antwerp and the Rosweyde. Jacques Bouillart, who published that Prato codex, suppressing its name, in the year 1718, thought them to be Usuard's own words. But this seems to me no more probable than it did to Sollier, since far more Usuardine codices, both manuscript and printed, have no Agilus at all, and others not fewer do indeed mention him, but in plainly different words. Take a few by way of example: Muneratus published it thus: At the monastery of Rebais, surnamed Jerusalem, of St. Agilus, who as abbot of that monastery shone with many virtues. The Centula codex has this: At the monastery of Restacum [], the deposition of St. Agilus the abbot. The Brussels one: On the same day, in the monastery of Jerusalem, the deposition of St. Agilus, confessor and abbot. That of Anchin: In the monastery which is called Rebais, the passing of St. Agilus, abbot of that place and confessor. Finally, to pass over other codices and editions, the Lübeck-Cologne edition mentions the same Saint in these words: In the monastery of Rebais, of St. Agilus, abbot and confessor, who, being a hundred years old and a virgin, happily departed from the world at his calling.*

[2] yet in certain sufficiently ancient ones: From this great variety of the Usuardine codices in omitting and in mentioning St. Agilus, which may be seen more fully in Sollier, we gather that that Saint was not indeed inserted into the Calendars by Usuard himself, yet that his veneration has for many centuries been acknowledged far and wide. The first, therefore, who seems to have entered St. Agilus in his Martyrology is Rabanus, who commemorates him on the XXX of August in these words: The deposition of Agilus the abbot. Our manuscript Florarium on the same day has it thus: In the district of Meaux, of Agilus, abbot of Rebais. Very many more recent writers have followed, and among them the Benedictines, who inserted the same Saint into their Menologies. I subjoin one eulogy, that of André Saussay, which is faithfully enough abridged from the Acts. On the same day (the XXX of August), likewise in the country of Meaux, of St. Agilus, first abbot of Rebais and confessor, who, from being a monk of Luxeuil, where he flourished as the disciple of St. Eustasius [], being recalled to his native soil on account of his excellent virtues and singular zeal for religion, was appointed by St. Ouen, the founder of the aforesaid monastery, its first ruler in heavenly things [], and stirred up there very many shoots of piety; and having gathered a great harvest of good works, a candidate of glory, at a hundred years old he rested in the Lord. That age of a hundred years, asserted in the Acts, will be discussed below. Maurolico and Felici in their Martyrologies have St. Agilus on the 1st of September; but for what reason, we do not know.

[3] Besides this principal festival, which is celebrated on the XXX of August, besides the principal festival a translation also is celebrated. there is held in the abbey of Rebais another festival of the Saint's translation on the XXIII of January. It is announced in two enlarged codices of Usuard, adduced by Sollier on the day mentioned. The Brussels one uses these words:

On the same day, the translation of St. Agilus, abbot and confessor. And that of Reichenau these: At the monastery of Rebais, the translation of St. Agilus the abbot. To these is added our manuscript Florarium, in which it stands thus: On the same day, of blessed Agilus, abbot of Rebais, in the year of salvation DCC. Perhaps translation must be understood, as it precedes in the other announcement; and thence it is somehow gathered that the same author records the Saint's birthday on the XXX of August. That explanation indeed is not certain, since the author could by error have commemorated the birthday twice, and have referred it to the XXIII of January, as in fact Bucelinus did in the Benedictine Menology: nevertheless the year added suggests a translation rather than a death. Mabillon, in his notes on the Life, page 325, where he is said to have been buried in the church which is in honor of Bl. John the Baptist on the southern side, observes the following concerning the Saint's relics and festivals: His relics are religiously venerated in the church of his monastery, sacred to St. Peter. His cenotaph is seen in the parish church of Bl. John the Baptist, in which he was buried. He has among his own people of Rebais a double celebration, one of his deposition on the III Kalends of September, the other of his translation on the X Kalends of February, which day seems to be that of his elevation. I judge entirely the same. But at what time that elevation and translation to the church of St. Peter took place is thus far not clear.

[4] To the Saint's veneration and his relics belong also some things processions with the Saint's relics formerly established, which the Reverend Nicolas Belfort, Canon Regular, noted upon the Acts transcribed by him from the Rebais codex and sent to our predecessors, as we shall say. Belfort's words are these: I was also present at the public processions which were made with the relics of Rebais, when I was a boy, by twenty, thirty, or even forty parishes together, both of villages and of towns, for obtaining temperate weather. Although, being at that time a boy, I did not at all observe the effect of the petition (for I do not wish to assert anything in such matters without a certain and vivid memory), yet, besides the common report that God very often granted what was asked, I know and well remember that Dom Romain Consivet, Canon Regular of my monastery, once offered himself to me as an honest witness of this matter. But — alas, the grief! — quite lately a cohort of Gascons gave to the flames almost the entire bodies of blessed Agilus and of the other Saints resting with him, and the church of Rebais itself utterly; which cohort, joined to the rest of the army, was going from the city of Sens to the parts of Senlis, about the year MDXCII or MDXCIII, in the month of September, on the eve of the Nativity of blessed Mary. Thus he.

[5] It is well also to insert in this place an ancient poem about St. Agilus, a hymn composed in his praise: which was transcribed from codex 696 of the Queen of Sweden and once sent to us. It embraces certain deeds of the Saint expressed in these words:

The circle of the revolving year brings back the feast of the Soldier, Who from his agile motions is rightly called Agilus. Noble blood bore him, but faith drew him [*] by merits: Leaving the pomp of the world, he clung to Christ the prince. Reaching the years of youth, performing famous deeds, What he was in heart he presently made plain in work. Against a young man raging at him he set the sign of the cross, Whose hand at once withered, which the Saint restored whole. Christ in a poor man's form he bore upon his shoulders, And, endowed with such a gift, is carried with Christ as bearer. Christ stood by his Servant, already weary with long age, Whom the loving father Agilus entreats with suppliant voice: Remember me, O Lord, whom thou hast redeemed with thy Blood; Make me a fellow-citizen of thine, and a partaker of thy joys. Guard, O greatest Shepherd, this flock continually, For which thou wast nailed to the tree; restore it to paradise. Now joined at last to the inmost holy joys of the Saints, Be mindful of us assiduously, most holy Father. O God, kindly Trinity and venerable Unity, Grant to thy little servants to enjoy the eternal rewards.

[6] The Life written by an anonymous author and already published, These things concerning the Saint's veneration being discussed, I proceed to an account of the Acts. The Life of St. Agilus, written by an anonymous author, Pierre-François Chifflet first published from the manuscript codices of the monasteries of Anchin and Clairvaux among the documents appended to the History of Tournus. The same, from this edition and from other manuscripts, Mabillon reprinted in the Acts of the Saints of the Order of St. Benedict, second century, from page 316; and to the Life he subjoined the Miracles of St. Agilus, written in two books by contemporary authors, using the manuscript codices of the monasteries of Rebais and Ouche. We too have received a transcript of the aforesaid Life together with the books of Miracles from the Rebais codex. It was transcribed by the already praised Nicolas Belfort, Canon Regular in the monastery of St. John of the Vines near Soissons, and sent to our predecessors, by whose care that same transcript was collated with codex 696 of the Queen of Sweden, except however for the miracles.

[7] but must be published again from the manuscript together with the Miracles. Now as regards the Life, the same deeds are related in the printed and manuscript copies. Nevertheless so great is the discrepancy of words between the Rebais transcript and the other copies already named that either these or that must have undergone some alteration. I should readily believe that the little work of the first author was amplified in words by some interpolator and enlarged with certain general expressions. For this appears far more probable than that the Rebais manuscript, in which everything is explained a little more briefly, was abridged. For this reason I shall publish the praised Rebais transcript, yet so that in the Annotations I shall add all those things which are read as added in the aforesaid editions and in the manuscript of the Queen of Sweden. From these the studious reader will be able to judge whether that codex — which seems also to be preferred to the others because it is of the same abbey in which the Saint died — better represents the style of the primitive author, or the others from which the editions have already been made. After the Life we shall subjoin the Miracles composed by other writers; and in these we shall use the same Rebais codex, which we shall compare with Mabillon's edition, not seldom differing in words. This came about, I think, because Mabillon followed the Ouche codex rather than the Rebais one. But I should prefer to set down the additions from the Ouche codex among the annotations.

[8] It is inquired, Concerning the age of this Life's writer the opinions of the learned are very various. Adrien Baillet in his Critical Table on the XXX of August, and Jacques le Long in the Historical Library of France, page 240, assert without any proof that the biographer lived nearly a whole century after St. Agilus. But Le Cointe in the Annals of the Franks, volumes 2 and 3, frequently adduces the same writer, and everywhere calls him contemporary. Mabillon seems to stand midway between these, and inquires into the age of this biographer. Hear therefore how the praised Mabillon discusses in his preliminary Observations certain chronological notes of the Life: The anonymous writer of this Life, he says, supplies us with three marks of his own age: two, namely, in the preface, from bishop Ragnemund and abbot Aygloald; the third from the age of St. Donatus, bishop of Besançon, from whose relation he testifies that he received the miracle recorded in chapter VII. That Ragnemund was bishop of the see of Meaux, and Aygloald abbot of the monastery of Rebais, is altogether probable. But, as he subjoins, each is unknown in the common catalogues of the bishops of Meaux and abbots of Rebais, unless Ragnemund be perhaps the same as Ragaminatus or Ragemarius. But not even about the age of Ragaminatus have we anything certain. These two chronological notes therefore can afford no help.

[9] Hence Mabillon proceeds thus: More certain is the reckoning of time drawn from the age of St. Donatus, at what time which the encomiast of St. Agilus sets forth in chapter VII. For St. Donatus held the see of Besançon from about the year DCXXV, in which he subscribed to the synod of Reims held under Sonnatius, to the year DCLI, in which he seems to have died. The writer's words from which the argument is drawn are these, below at number 10: Moreover, as I learned from the relation of Donatus, then indeed a monk, afterward bishop of the city of Besançon, who, when these things were done, was present as a youth still, etc. If we take these words in the sense which they seem to bear, St. Donatus himself related these things to the writer of the Life, either in private conversation or in public preaching. From which it follows that the biographer lived before the death of St. Donatus. But Mabillon could not believe that the biographer lived at that time, and hence it would come about that that third reckoning of time, which he called more certain, would be wholly uncertain.

[10] For he goes on to reason in this manner: Whence a scruple arises, the Life was written, whether the encomiast of St. Agilus could have seen Donatus; or whether rather he received the narrative of chapter VII from Donatus's relation handed down by word or writing. This exposition he embraces in his notes on the words I learned from the relation of Donatus, commenting thus: Namely, from a writing or from tradition: for the author does not seem to have been able to receive that from Donatus's mouth. For nowhere does the author say either that he was contemporary with Agilus or that he saw him, whereas Donatus died before the year DCLX, either a little after St. Agilus in our opinion, or, in the opinion of others, before Agilus himself. Mabillon's reason for expounding the passage thus is expressed by him in his preliminary Observations: Certainly, to dissemble nothing, there occur in that Life some faults which mark the writer as later than the seventh century. Among these it is falsely said in chapter XII that Sadaberga or Salaberga preserved her virginity inviolably, whereas it is established from her own Life that she had several children… The opinion (often asserted in the Life) about Bl. Agilus's age of a hundred years cannot be reconciled with the Life of St. Filibert.

[11] Nevertheless these reasons do not prove that that third chronological note must be wholly abandoned, as it is abandoned by Mabillon, and that the biographer's passage must be expounded in the manner in which it is improperly expounded by him. For and it is shown that it seems to have been written if the biographer wrote between the year 684 and 690, as we judge and shall presently prove, he could easily have fallen into some errors by indulging conjecture too much. Then, since St. Donatus lived after the year 656, and probably died only about 660, as was proved in his Acts in volume 2 of August, page 199, there is no reason why the biographer could not have heard that miracle from St. Donatus himself, as the natural exposition of the words implies that he did hear him, since he wrote about thirty years after Donatus's death. Nor does it stand against this that he nowhere asserts that he was contemporary with St. Agilus, or that he saw him. For even if he never saw the Saint, and does not say that he lived while he himself was a boy or a youth, it cannot be inferred from this that the biographer was not born before St. Agilus's death: nay, not even from this will you conclude with sufficient solidity that he was not a monk of Luxeuil when the Saint died. And that he was a monk of Luxeuil I suspect, both because he relates more of the Saint's deeds at Luxeuil than at Rebais, and because he adduces Donatus as a witness, who

had been a monk of Luxeuil; and the bishop of Besançon was much nearer to Luxeuil than to Rebais, and so probably visited his own people of Luxeuil from time to time, so that the biographer could easily have heard the aforesaid miracle from him, either before his monastic profession, or as a monk already, if indeed he was a monk, as is probable.

[12] before the year 690, And the error committed by the biographer concerning St. Salaberga, whom he thought a virgin though she was twice married, so far from proving the writer to be later than the seventh century, seems rather to prove that he did not write after about the year 690. The learned Benedictines observed this in the Literary History of France, volume 3, page 636, where they discuss accurately the age of our biographer. The praised writers there solidly prove, pages 636 and 637, that the Life of St. Salaberga was written between the year 680 and 688. But it is not probable either that the Life of St. Salaberga was long unknown to our biographer where it had been written, since she had been an abbess of the same Order; or that he could have fallen into the error about that Saint's asserted virginity if he had seen her Life before he composed the Life of St. Agilus; and so it seems must be said that the Life of St. Agilus was written before the Life of St. Salaberga, that is, before the year 688, or at any rate not much later, and before the Life of Salaberga was made public. For this reason I have said it was more probably written before the year 690.

[13] and after the year 684: its writer sometimes liable to error. But that the Life was composed after the year 684 I show thus, with the Benedictines just praised. The author in number 33 speaks of St. Filibert the abbot, our Saint's disciple and successor, as of one deceased; but St. Filibert more probably died in the year 684, as was said in the Commentary preliminary to his Life, volume IV of August, page 71. The Life therefore was composed after that year 684. Finally, from the whole Life it appears that the author is not altogether contemporary; nor is anything found in it which should persuade us that he is later than the age assigned. Moreover, that the writer of this Life fell into some errors we have already said above from Mabillon; and although he there adds, And yet we place entire trust in our author in other matters, he seems to have understood this only of those things which no weightier authority contradicts. Certainly we shall point out in the annotations certain other things to which we cannot give undoubted credence. Now we shall attempt to reduce the chief heads of the Life, so far as we can, to chronological order.

. For Resbacensi*. . Eustasii*. . Read etaeriarcha*, that is, set over companions, or abbot. . Perhaps auxit*.

§ II. The chief heads of the Life set out in chronological order, and illustrated from elsewhere.

The place of the Saint's birth not sufficiently certain: The Life teaches that St. Agilus was born of noble parents, but expresses neither the place of his birth clearly nor the time in any way. The place of his birth, however, Mabillon in the Benedictine Annals, volume 1, page 306, describes in these words: This is Agilus or Agilis, sprung of most noble birth from the chief nobles of the Burgundian palace, in the territory of Port on the Saône, and indeed in the village of Honorisiacum, his father being Chagnoald (in the Life, Agnoald), a table-companion and counselor of king Childebert, and his wife Deuteria, of an illustrious Burgundian stock. But these things do not seem to me altogether certain, since they rest only on uncertain conjectures. The Life indeed asserts that Agnoald, the Saint's father, sprang from the territory of Port; but from this it cannot be certainly inferred that his son was born there. Again, the Life affirms that St. Columbanus was received by Agilus's parents in the villa of Honorisiacum; but hence it should not be gathered as certain that St. Agilus was given to the world in that same villa. I should prefer therefore that Mabillon had given these things as a probable conjecture rather than have related them as certain; for that they are very uncertain will more clearly appear in the Annotations on chapter 1 of the Life. For which reason I leave the place of his birth uncertain, and proceed to investigate the time.

[15] Le Cointe in the Annals of the Franks, under the year 568, number 18, writes that St. Agilus's birth falls in the year of Christ five hundred and sixty-one. various opinions about the time of his birth, Into that opinion, which is far from the truth, Le Cointe was drawn because he followed the biographer's view about the Saint's hundred years of age. Mabillon in his notes on the Life thinks he was born about the year 580; for he writes that he died at nearly seventy about the year 650. Further, the time of St. Agilus's birth, which is nowhere expressed, might somehow be gathered from the time at which St. Columbanus the abbot came from Ireland into Gaul: for at seven years old he obtained a blessing from him. But writers disagree about the time of St. Columbanus's arrival no less than about the year of St. Agilus's birth. Besides, we do not know whether immediately after his coming into Gaul Columbanus went to St. Agilus's parents and gave him his blessing. For which reason, passing over Columbanus's first arrival in Gaul, which will give matter for a thorny inquiry in his Acts, I shall only inquire at what time the monastery of Luxeuil was founded, so that thence the time of St. Agilus's birth may in some measure be gathered.

[16] Le Cointe under the year 590, number 36, Mabillon in volume 1 of the Annals, page 212, among which this is more probable, and other writers judge that the monastery of Luxeuil was founded in the year 590, or at any rate about that year. They allege a reason convincing enough, in which it is right to acquiesce. St. Columbanus was sent into exile in the twentieth year from the founding of the monastery. Jonas attests it in the Life of St. Columbanus in Mabillon, volume 2 of the Acts of the Saints of the Order of St. Benedict, page 21, in these words: The holy man therefore went out with his followers in the twentieth year after his settlement in that desert — namely of Luxeuil, as the Life of St. Agilus confirms below at number 7, where it is read thus: Blessed Columbanus, in the twentieth year from that in which he had begun to establish the monastery (of Luxeuil, of which alone he had treated), being harassed by the driving out of king Theuderic and the guile of the most wicked Brunehild, … is forced to seek again his native soil. Now this exile of St. Columbanus happened in the year 610. For it happened three years before Clothar II began to reign alone in Gaul, having attained the monarchy by the death of Theuderic and Theudebert. The writers already praised teach this. In the Life of Columbanus cited, page 23, this Saint foretells that king Theuderic with all his stock will perish within three years. The same, page 24, foretells to Clothar that within a space of three years the monarchy of Gaul will devolve upon him. And finally, page 28, the author shows that these things were fulfilled. The Life of St. Agilus agrees, which at number 12 has the following: And at that same time king Clothar, in the third year from that in which the oft-named Columbanus departed from the monastery, as he by a prophetic spirit had foretold, two kings being overcome, alone obtains the monarchy of three kingdoms. And so, since Clothar attained the monarchy of Gaul in the year 613, the prediction and expulsion of Columbanus happened in the year 610, and the building of the monastery of Luxeuil in the year 590, or at any rate about that year.

[17] which places his birth about the year 580. Having entered religion about 590, These things being laid down, in which the learned nearly all agree, St. Agilus's birth seems must be placed about the year 580; the blessing of the seven-year-old Boy about 587; and his entrance into the monastery of Luxeuil about 590 — or all of them a little later; as Mabillon arranged all these things in his notes on the Life. These reasons can be alleged. So far as can be gathered from the Life, Agilus at seven years old obtained a blessing from St. Columbanus while the latter was staying with his father Agnoald, that through him he might obtain from the king a site for founding the monastery of Luxeuil; and so a few years before monks dwelt in that monastery with Columbanus, so that we may suspect it happened in the year 587 or 588. Then, from the manner in which the writer of the Life narrates in number 5 Agilus's entrance into the monastery of Luxeuil, some years seem to have intervened between the blessing and the entrance. Take the words: The longed-for day thereafter had come, on which the loving father (Agnoald) should offer his dear Offspring at the sacred altars in the aforesaid monastery, enriching that place with gifts of various furnishings… And so Agilus, entering upon the season of boyhood, is committed to Eustasius to be trained in sacred letters with the other sons of noble men. From the various furnishings given to the monastery I conjecture that it had not then been long founded. And from the season of boyhood in which nevertheless Agilus was handed over to be trained in sacred letters, I suspect he was at that time at least ten or twelve years old. But I freely confess that these reasons do not suffice to fix St. Agilus's age exactly, since he may have been born some years later or earlier; not, however, in the year 561, as Le Cointe would have it; nor so early as to have completed the age of a hundred years.

[18] [he is sent to Theuderic and Brunehild on behalf of his monastery in the year 610,] The Life then implies in various places that St. Agilus was ordained priest, even though it nowhere relates his ordination, and so it is not established at what time or at what age he was consecrated. After the exile of St. Columbanus, which we have already said happened in the year 610, Agilus was chosen by all to go to Theuderic, king of Burgundy, and his grandmother Brunehild, and to soften their minds, which even after Columbanus's departure were violently embittered against the monks of Luxeuil. That mission probably happened in the same year 610, since it is said to have been decreed at that time when Columbanus had been dismissed. How happily the Saint executed the office committed to him, the Life teaches at number 8 and following.

[19] After some years St. Agilus was chosen together with St. Eustasius to preach the Gospel to unbelievers. he is chosen to preach the Gospel with his abbot, probably in the year 617, About the time nothing is said in the Life at number 12, except that it happened Clothar being raised to the throne of three kingdoms; and it is added that they were chosen by synodical determination. Hence Pagi under the year 617, number 4, reasons thus: Each … is asserted to have been sent to preach the Gospel by synodical determination, and that synodical determination designates no other assembly of bishops than that which was held this year (617) in the royal villa of Bonneuil, or Bonogilum [], situated on the Marne, of which Fredegar makes mention in chapter XLIV, in the XXXIV year of Clothar's reign. In the new edition of Fredegar prepared by Ruinart that synod is referred in chapter 44 to the XXXIII year of Clothar, that is, of Christ 616. But the editor observes that in all the rest, with Aimoin, XXXIV is read, that is, DCXVII. Further, Aimoin, On the Deeds of the Franks, book 4, chapter 6, has this concerning that assembly: In the thirty-fourth year of his reign Clothar, summoning to himself at the villa of Bonneuil Warnarius, count of the palace, from the kingdom of Burgundy, with all the bishops and nobles, by giving, or by assenting to their petitions, made them all most faithful to himself.* When the prelates of Burgundy to him

had been summoned to the assembly, I think it probable enough that St. Agilus with St. Eustasius was chosen in it to preach the Gospel to those nations which the Life names in number 13, and which we shall explain there in the annotations.

[20] Hence I proceed to investigate the time of the founding of the monastery of Rebais, the monastery of Rebais being built, he is made abbot in the year 636 over which our Saint was set as first abbot. The Life asserts that the monastery was founded in the time of king Dagobert, and that St. Agilus was appointed abbot in the synod of Clichy. And Mabillon in his preliminary Observation discusses the time thus: The beginnings of the monastery of Rebais we attach, with Charles le Cointe, to the year DCXXXIV, and the dedication of the church and the institution of Agilus as abbot to the year DCXXXVI. For both happened in the reign of king Dagobert, while Ouen and Eligius were still laymen, as appears from chapters 16 and 17 of that Life; and so, from chapter 19, Agilus was appointed abbot by Dagobert in the synod of Clichy, which was held in the year DCXXXVI. With this chronology agrees Dagobert's diploma for the monastery of Rebais, which the same Mabillon published in volume 1 of the Annals, page 687. For the diploma was given after the monastery was built, and, as it seems, before the institution of an abbot, since no mention is made of an abbot already instituted. And it closes with this date: Given on the day of the Kalends of October, in the XIV year of his reign, that is, of Dagobert. Further, since the learned now generally teach that Dagobert began to reign in Austrasia in the year 622, the XIV year of his reign agrees with the year of Christ 635; and so it seems to have been begun in the year 634, for the most part completed in 635, and dedicated and begun to be inhabited in the year 636, in which we judge with Mabillon that the synod of Clichy was held on the Kalends of May, because Dagobert was at Clichy in the XIV and XV years of his reign, that is, of Christ 635 and 636, as we have from Fredegar's Chronicle, chapter 78.

[21] That St. Agilus died in the year 660 Le Cointe thought, under that year, number 14; he dies not a hundred years old, but about seventy, but that opinion strays far from the truth, and has no other foundation than that the writer of the Life says he died a hundred years old. If that were true, he would have lived many years later still. Mabillon judges that our Saint died about the year 650. Hear the reasons by which he tries to show this: That we should not think thus of St. Agilus's more prolonged age is forbidden by the Acts of Bl. Filibert, St. Agilus's disciple, written by a grave and almost contemporary author, who is said to have been substituted as abbot of the monastery of Rebais after his Master's death, before he thought of founding the monastery of Jumièges. Since therefore Filibert undertook this work while king Clovis (II) was still alive, from whom he is said to have obtained the site for building his monastery, queen Balthild favoring it, Agilus must be said to have been carried off some years before Clovis, who according to the truer reckoning ceased to live in the year DCLIV. We therefore allow Agilus nearly seventy years, and assign his death to about the year DCL, so as to leave time before Clovis's death for the various journeys of Filibert his own successor and for the building at Jumièges. And certainly one could scarcely persuade himself that Filibert, while his most holy Master was still alive, would so quickly have departed from the monastery of Rebais to traverse other monasteries of Gaul, since under Agilus himself monastic discipline flourished most perfectly.

[22] about the year 650. These reasons please me, even though the death of Clovis II is fixed by some to the year 655, by others to 656. For in the Life of St. Filibert, among us in volume IV of August, page 76, this is read concerning St. Filibert's succession: Therefore when blessed Agilus had died in the Lord, by the concordant consent of the Brethren the man of the Lord Filibert took up the place of government. And then it is related how he ruled the monks of Rebais, and with what care he traversed all the monasteries of the Order of St. Columbanus which France and Italy and all Burgundy enclose within their bosom. And at last it is subjoined that he obtained a site from Clovis II for building the monastery of Jumièges. Now the government of the monks, prior to the journeys, and so many journeys, seem to have taken up some years. Wherefore I judge that St. Agilus's death must be placed about the year 650 with Mabillon, until a more certain reckoning of the time can be found from elsewhere.

[23] A eulogy of the Saint from Trithemius: From these things which we have discussed about the chronological order of the Life, Trithemius too may be corrected, who in book 3 On Illustrious Men, chapter 92, wove a eulogy fitting enough for our Saint; but in designating the time he strayed from the way, as often elsewhere. I subjoin his words: Agilus, first abbot of Rebais — the monastery which the holy bishop Ouen had founded — a monk and disciple of blessed Eustasius of Luxeuil, a learned and noble man, was the son of Agnoald, a most noble man, counselor of king Sigebert; he was of such virtue and sanctity that in his lifetime he shone with many miracles. For he was frequent in fastings, assiduous in prayers, generous in alms, and a special lover of hospitality; whose Life has been written diligently enough. He flourished in the year of the Lord DCLXX; and he dies on the IV Kalends of September, in the hundredth year of his age. These last points must be corrected. Now we subjoin the Acts themselves, which Vincent of Beauvais in the Speculum, book 23, chapter 101 and following, transcribed for the most part.

*. Bonneuil.

LIFE

By an anonymous author of nearly the same age.

From a Rebais manuscript, collated with the editions of Chifflet and Mabillon, and with a manuscript of the Queen of Sweden.

Agilus, abbot of Rebais in Brie, a province of Gaul (St.)

BHL Number: 0148

By an Anonymous writer.

PROLOGUE

To Abbot Aygloald.

The author declares his reasons for writing. With frequent admonitions you urge me ^a, venerable father Aygloald, at the persuasion of the lord bishop Ragnemund, to write the life of the blessed Confessor of Christ, Agilus ^b. But although I am insufficient for the performing of this, I fear more to appear disobedient, lest I should wrap up in a napkin ill-tied whatever small quantity of the talent has been entrusted to me — I who through it, like a faithful servant, ought to have gained abundantly for the Lord. Recalling therefore ^c that the triumphs of the Saints ought to be made manifest, that the majesty of God and of our Lord Jesus Christ may be celebrated ^d on earth, which is more gloriously adored by the angels in heaven, I greatly pray (venerable bishop and father) to be helped by the suffrages of your prayers, that I may be able worthily to write of the merits and virtues of the most blessed Agilus, which by careful diligence I have found true ^e.

ANNOTATIONS.

THE ANCIENT CHAPTER-DIVISIONS, AS THEY ARE IN THE MANUSCRIPT.

Chapter I. Of the most noble birth of St. Agilus's parents.

Chapter II. How Bl. Columbanus came to the king through Agnoald, St. Agilus's father.

Chapter III. How Bl. Columbanus blessed St. Agilus at seven years old, and his father vowed him to God.

Chapter IV. How Bl. Agilus was given over to God in the monastery, and to Eustasius to be trained, and of his learning and that of his companions.

Chapter V. How, when by the common consent of the brethren Bl. Agilus was going to queen Brunehild and Theuderic, the nephew of Wandalenus tried to strike him with the sword; and of the withering of his arm and its healing.

Chapter VI. How the fame of this miracle very swiftly came to the king; and of the pardon asked from the king and queen, and of the grant by them of villas and ornaments.

Chapter VII. How Clothar, having conquered Theuderic and Theudebert, alone obtained the monarchy of three kingdoms; and how by synodal decree Bl. Agilus together with abbot Eustasius is sent to preach to the nations.

Chapter VIII. Of the demon expelled at the gate of the city of Metz by Bl. Agilus.

Chapter IX. How they were kindly received by Gondoinus, a most powerful man, and of the blessing of his two sons and the enlightening of his daughter.

Chapter X. How Bl. Agilus, seized with a fever, is visited by the Lord.

Chapter XI. Of the death of Clothar and the succession of his son Dagobert in the kingdom; and likewise of the illustrious man Autharius and his sons, Ado, Rado, and Dado.

Chapter XII. How St. Ouen, having obtained a place within the forest of Brie, built the monastery of Rebais.

Chapter XIII. How St. Ouen with SS. Eligius and Faro asks for Bl. Agilus as abbot.

Chapter XIV. How Bl. Agilus came before king Dagobert at Compiègne, and was sent to complete the monastery of the Venerable Ouen.

Chapter XV. Of the dedication of its church; and of the splitting of a marble and its rejoining.

Chapter XVI. How Bl. Ouen enriched that monastery, and Bl. Agilus was set over it.

Chapter XVII. Bl. Agilus piously administers the pastoral care; and receives Christ in the guise of a poor man into his lodging.

Chapter XVIII. How on that same night the devil appeared to him in the likeness of a dragon, whom the same Bl. Agilus put to flight by the sign of the cross.

Chapter XIX. How by his prayers he divided the rains.

Chapter XX. Many of the chief men of the palace and of the nobles submit themselves to his rule, to such a degree that from them the number of eighty was made up.

Chapter XXI. Irishmen come to the thresholds of the Apostles, and turn aside to the said monastery.

Chapter XXII. How the Lord announced to him his passing two years beforehand.

Chapter XXIII. How Ado together with the Brethren heard choirs of virgins singing in the air; and two of the Brethren received remedies for the body.

CHAPTER I.

St. Agilus's illustrious parents, to whom St. Columbanus comes, whom they help before the king for the founding of the monastery of Luxeuil: and Columbanus blesses Agilus at seven years old.

Chapter I.

While Childebert ^a, son of king Sigebert, was wielding the scepter, who by the flower of his youth and the beauty of his wisdom governed Burgundy and Austrasia, The illustrious and pious parents of St. Agilus, there was a certain one of the chief nobles of the palace, sprung of most noble birth in the territory of Port, and a table-companion and counselor of the same king, by name Agnoald ^b: whose wife, sprung of an illustrious Burgundian stock and most famous for the praise of her goodness, was called Deuteria ^c — both lofty in nobility of family, but loftier in the height of religion ^d, being most generous distributors of alms, followers of hospitality, of the poor

and of strangers receivers so solicitous that they could truly say with Job []: The stranger did not remain outside; and I did not deny to the poor what they wished. They comforted widows ^e, and sweetened also the sadness of orphans; and they continually spoke of that evangelical word which the Lord ^f will say at the judgment: I was sick and you visited me; and they relieved the need of the sick with great [] zeal.

II.

[3] At that ^g time a man reverend in religion, Columbanus ^h by name, [St. Columbanus obtains through Agnoald from the king a site for founding a monastery:] had come ^k from Ireland into Gaul ⁱ, desiring ^l to obtain from the serenity of the aforesaid king ^m a place in which he might build a monastery ⁿ: who, while he diligently pondered and asked himself which of the courtiers of the palace he should approach, that ^o he might lay open his desire to the royal highness — hearing of the vehement zeal of the aforesaid chief man Agnoald, he resolves to commend himself and his petition to him. Presently Agnoald, receiving the secret of such a desire as though divinely committed to him, as soon as possible makes it known to the king at a fitting time, and makes that Columbanus acceptable to him [p], and obtains from the king a stronghold in the vast wilderness which is called the Vosges, once dedicated to the worship of the heathen, but then razed to the ground, so that by written instrument it might be assigned in perpetuity to those warring for God. Meanwhile the most provident [q] Agnoald, although all the offices of the palace were administered by his industry, and the complaints of the whole kingdom were determined by his most equitable decision, nevertheless together with his most devout wife [r] took care to feed the inner man with the food of the divine word [s], being wont among his other discourses to say that evangelical word: We must render to God the things that are God's, and to the king the things that are the king's. And if ever they were counted worthy to hear a discourse of spiritual doctrine, then with the highest exultation they congratulated themselves as happy and visited by God.

III.

[4] And it happened [t] that they made Bl. Columbanus stay with them a while in the villa which is called Honorisiacum. and he blesses Agilus at seven years old. And since [u] they had a dear child of seven years and of good disposition (whom, on account of the swift movements of his infancy, they named Agilus [x]), he asked that he might be fortified with Bl. Columbanus's blessing and strengthened by the defense of his prayers. He, giving the blessing, foreshows by the proclamation of truth that he would be such a one as [y] should shine gloriously in the warfare of Christ, as afterward the truth, becoming plain, made clear. For to blessed Columbanus the heavenly Majesty granted so great a grace that whomsoever he consecrated with his blessing, these the last day found in perseverance in good practice. Therefore with manifold exhortation he persuades both parents to vow that same offspring to God under the rule of monastic religion. Whence it came about that, by divine instinct assenting to his words, they preferred that he whom they desired to survive them should rather be an heir [z] of God and coheir of Christ.

ANNOTATIONS.

p. In this place the interpolator runs on further with these words: And moreover he humbly begs that he would hear his acceptable petition. But the king, delighted at such a discourse by the modesty of his magnanimity, most willingly grants what is asked; nay, magnificently promises to bestow what has not yet been asked. For there was a stronghold within the vast enclosure of the wilderness which is called the Vosges la Vosge, formerly dedicated to the worship of the heathen, but then razed to the ground, which the inhabitants of that forest, though by an unknown presage, named Luxovium Luxeuil. Considering that this could be more swiftly restored, and seeing that the situation of the place was fit for a band of monks — nay, understanding, illumined by the prerogative of faith and wisdom, that that same place ought to be consecrated to God, so that where of old the ancients worshipped shrines with profane rite, there the altars of Christ might be fixed, and the standards raised, and the Mysteries celebrated — the most kindly Agnoald obtained by his prayers from the sublimity of the king that by a written instrument a dwelling should be assigned in perpetuity to those warring for God, in which the recruits of the heavenly King, with Bl. Columbanus for instructor, might fight against the powers of the air; whom at last, after divers exercises of virtues, as sturdy warriors and triumphers, Christ the perpetual light might render conspicuous in paradise with the palm of glory otherwise, his own. This was the second monastery which Columbanus founded in the Vosges; for Annegray had preceded, as we learn from the Life of Columbanus himself in Mabillon, second century, page XI, where also on page 12 the following is read about the foundation of the monastery of Luxeuil: And when he (Columbanus) was now thronged with the company of many monks, he began to consider seeking a better place in the same wilderness where he might build a monastery: and he found that a stronghold had of old been maintained with a very strong fortification, distant from the aforesaid place more or less eight miles, which ancient times called Luxovium; and there hot springs built with exceptional care were to be found. There a thicket of stone images crowded the neighborhood of the forest, which the old times of the pagans honored with wretched worship and profane rite. Settling there, the excellent man began to build a monastery, at whose fame the people ran together from every side, and took care to dedicate themselves to the practice of religion; so that a very great multitude of monks, gathered together, could scarcely subsist in the community of a single monastery. There the children of nobles strove to run together from every side, that, spurning the trappings of the world and despising the pomp of present resources, they might obtain the eternal rewards. Mabillon adds there in his notes: From which, as from a sacred seed-plot of monastic religion, came forth very many men illustrious in sanctity and in ecclesiastical dignities. There

the divine praise long flourished, which they call perennial or perpetual, namely from the very foundation down to the slaughter by the Vandals perpetrated under abbot Miletus or Mellinus. It flourishes even now in the special observance of the Benedictine Rule, which the Reverend Fathers of the Congregation of St. Vanne have happily restored there.

q. The interpolator: A most prudent man; who also presently adds: Although he was engaged in the manifold affairs of the royal court.

r. The same added: Inspired from heaven.

s. And again here: And he discoursed with assiduous discussions about the teaching of the Lord's commandments. Presently also a few words are slightly altered.

t. These things seem to have happened before the monastery of Luxeuil was founded. The Commentary, number 17, may be consulted.

u. The interpolator: Namely, besides the rest, in the abundance of dignities there was, etc.

x. Again here he adds: In whom also, as their heir and survivor, they rejoiced happily. Him therefore, led by the love of piety.

y. The same inserts into these these words: May show to many the way of salvation, and, etc.

z. The interpolator: Might deserve to be an heir of God and coheir of Christ.

. Otherwise possent*. . Otherwise ingenti*.

CHAPTER II.

Agilus as a youth, having entered the monastery of Luxeuil, grows famous for his virtues: his father dies, Columbanus is banished, and Agilus, being sent as legate to Brunehild, renders her benevolent to the monks of Luxeuil, being helped by a preceding miracle.

IV.

The longed-for day thereafter had come, on which the loving father ^a should offer his dear offspring ^b at the sacred altars in the aforesaid monastery: The holy boy enters the monastery of Luxeuil, he enriched that place with gifts of various furnishings, nay, solemnly bestowing by title of testament from his own domain a numerous abundance of land and of household. And so Agilus, entering upon the season of boyhood, is committed to Eustasius ^c to be trained in sacred letters with the other sons of noble men, who afterward stood forth as prelates of churches: namely Agnoald ^d and Waldebert ^e, the sons of Hagneric ^f his uncle (who shone as masters in building and in teaching the rule for the monastery which their sister Fara ^g built on their paternal soil between the Aube ^h and the Morin ⁱ, in the place which is called Eboriacum ^k; of whom the one was ordained bishop of Lyon-la-Cloître ^m, the other of Meaux ⁿ); Acharius ^o, who was prelate of the Vermandois, of Noyon, and of Tournai; Rachnacharius [p], who shone forth as an excellent pontiff of the church of Autun; Audomarus [q], who flourished as a praiseworthy pastor of Boulogne and of the town of Thérouanne.

[6] Lastly, just as he had received the aforesaid Agilus commended to him more dearly than all these, where he is trained by St. Eustasius: so in him above all shone the keenness of learning and of religion. For, being more thoroughly imbued with the liberal disciplines, he instructed many by his eloquence, enlightened very many with the purity of the Catholic faith, and made not a few besides [r], laying aside the pomp of exalted rank, fit for the profession [s] of holy religion. For as soon as he reached the years of manhood, straightway [t], like a trained soldier [u], he gave himself to readings, was assiduous in prayers, wasting the flesh with fastings, afflicting it with vigils, and vying with all in rendering obedience [x]; by which and by such pursuits, a shining and comely lover of chastity, he is made lovable and pleasing not only to his kindred but also to the courtiers of the palace.

[7] Meanwhile the magnanimous Agnoald, paying the debt due from human flesh, rested in peace. St. Agilus's father dies, and St. Columbanus is banished: And Bl. Columbanus, in the twentieth year from that in which he had begun to establish the monastery [y], being harassed by the driving out of king Theuderic [z] and the guile of the most wicked Brunehild, is forced to seek again his native soil; and Eustasius, a man approved by experience in all religion [aa], is unwillingly substituted as his successor. There is extant, lastly, a little book on the life and virtues of the aforesaid father Columbanus, to [bb] which we send the reader, pursuing what we have begun.

[8] At that time therefore, reason requiring and suggesting it, it was decreed by the prudent consent of the brethren But Agilus is sent as legate to Brunehild: that the upright Agilus should be sent to queen Brunehild, who was staying with her grandson Theuderic in the palace which they call Bruchariacum [cc]. For she was hostile to the oft-named Columbanus chiefly for this reason, that he drove away from the monastery the approach of women, and of the queen herself [dd]; concerning which matter an edict had been issued in royal indignation, that all who lived in the monastery under the instruction of the loving father Columbanus should be confined [ee], so that to no one should place be given of going outside.

[9] one who tries to kill him is divinely punished, Bl. Agilus therefore, going to the queen, when he was not far [ff] from the monastery and was approaching the villa which is called Jussiacus [gg], there came upon him with great violence a wicked young man, the nephew of duke Wandalenus [hh], with his attendants, who under pretext of hunting, having received information, were watching the exits of the monastery after the manner of robbers. He, with arm outstretched, tried to strike the most gentle Man; but he, putting off fear, set against him the standard of the cross, and at once that man's arm, stiffening just as it had been stretched out, remained so unbending that no one was able to draw the sword from his fist, nor could he himself move his foot from the place. All being astounded, that unhappy man [ii], shaking all over with tearful sobs [kk], with bowed head begged for mercy.

[10] but being healed by Agilus, he is converted: Wonderful to tell: holy Agilus, moved by his tearful entreaty, took up prayer, the solace of faith; and after a delay of nearly three hours, he touched the withered arm; immediately its former vigor returned and all its freshness comes back — the flesh of the palm, however, followed as it had clung to the hilt, and blood flowed forth through the nails. Moreover (as I learned from the relation of Donatus [ll], then indeed a monk, afterward bishop of the city of Besançon, who, when these things were done, was present as a youth still), Bl. Agilus anointed that same palm with saliva together with prayer and the sign of the cross; and straightway the flesh with the skin was restored to soundness, as though it had never been injured. And the presumptuous author of this crime, who seemed to himself [mm] bold, seized with repentance, leaving the soldier's cloak, put on the garment of Christ, and under monastic profession warred for God in the aforesaid monastery.

VI.

[11] The fame therefore of this miracle, than which nothing is swifter, as Maro says, had filled the royal walls, [the king and queen receive the Saint kindly, and enrich the monks of Luxeuil with gifts.] when the most illustrious Agilus arrived [nn], laying the supplications of the brethren before their serenity: and both of them [oo], namely the king and the queen, laying aside the loftiness of the world, with contrite spirit fall down on the ground before his feet, asking pardon [pp], and with humble address professing that they [qq] had sinned in unjustly afflicting the servants of God; relating besides the miracle of the palm wrought by Bl. Agilus the day before [rr], which he himself had vehemently begged to conceal, and believed would undoubtedly remain hidden. Which done, they enriched that monastery with royal gifts, the king indeed with villas and household, but the queen with ecclesiastical ornaments wrought with wonderful workmanship. Lastly they drew up testaments concerning the oft-named monastery, by which thenceforward the servants of God should remain in quiet, persevering in the service of divine worship, the approach of women being removed.

ANNOTATIONS.

the Life of St. Faro, both published and in manuscript, the sons of Hagneric are enumerated as Faro, Walbert, and Chagnoald, and his daughter Burgundofara. But concerning Walbert we have already said that doubt is possible.

p. Concerning this man's bishopric the learned dispute. Mabillon, who abandoned the opinion previously received, refers to his notes on the Life of St. Eustasius, in which the same man is recorded as bishop. Moreover he there published it thus: Ragnacharius of Augusta and of Basel. But in his notes he observes this: So it must be read with the manuscripts, but not "of Autun," as in Bolland. Yet in Henschen's manuscripts, who published this Life on the 29th of March, Augustoduni is clearly found, at least in one which I consulted, and to which various readings were added in the margin. With Henschen's manuscripts agrees the edition already mentioned among the Works of Bede, in which is read Augustodoni, one letter being changed, as also in Surius. There is added the passage of the Life of St. Agilus which we are expounding, where Mabillon himself published Augustudunensis. The ancient and common reading therefore seems to be preferred, and from it the controversy which arises here must be decided. Hear the rest of Mabillon: By the name Augustana understand Augusta Rauracorum, commonly Augst (near Basel, Basle), formerly a city, today reduced to a village. Toward this conjecture of Mabillon's the latest editors of the Gallia Christiana, volume 4, column 348, incline; but they wrongly say that in Mabillon's manuscripts, on which they chiefly rely, Augustae is read, whereas it is Augustanae, which is certainly corrupt. Further, they in the same place, in the catalogue of the bishops of Autun, after Auspicius, who in the year 625 was present at the council of Reims under Sonnatius, place Racho, whom many believe to be the same as Rachnacharius. Certainly the time fits aptly, and to me it is scarcely doubtful that he is entirely the same, whatever the praised writers may object, trusting too much in the manuscripts of their Mabillon. Nevertheless these things may be discussed more fully on the 5th of December; for to that day Racho or Rachnacharius has long since been referred among us. There too it may be examined for what reason and of Basel is added by Jonas, which Ours omitted, and perhaps more rightly.

q. St. Audomarus is venerated on the 9th of September, on which day more fully of him. Bononia is a city of Gaul in the present Picardy on the sea; but Taruanna, or Teruanna, commonly Thérouanne, was in Artois, but was utterly destroyed by the emperor Charles V. Both were among the Morini, and long had the same prelate, who was also called bishop of the Morini or of the Morinensian see.

r. The interpolator added: By most brilliant instructions.

s. The same: Under the profession.

t. Again here he adds: Not as a sluggard, but, etc.

u. And here: He gave his labor to spiritual increase.

x. The interpolator: Showing humility to all.

y. The same added in this place: Within the vast wilderness. Of the time at which these things happened we have treated in the Commentary, number 16.

z. Theuderic had succeeded his father Childebert in the kingdom of Burgundy in the year 596, and his brother Theudebert administered the kingdom of Austrasia. The grandmother of both was Brunehild, mother of Childebert, who had stirred up her grandson Theuderic against Columbanus and the monks of Luxeuil. The interpolator, after his manner, added and changed some things in what follows. For where here is read and by the guile, he has through the guilefulness. After the word harassed is added: He is removed from it by the force of the aforesaid king, and, etc.

aa. Here again is inserted: Although he tried with all his might to refuse.

bb. The interpolator: To him who shall wish to know of his merits, the reader, etc. And this little book mentioned is doubtless the Life of St. Columbanus written by Jonas, which Mabillon gave in the Acts of the Benedictine Order, second century, from page 5.

cc. In the said Life of Columbanus, number 32, it is called the villa Brocariaca, where Brunehild is related to have received Columbanus before. Valois in the Notitia Galliarum, page 102, sets down this conjecture about the place: It seems to be the village of Boucheresse, situated between Chalon, the seat of Theuderic and Brunehild, and Autun.

dd. For these words the interpolator substituted: And had forbidden the same to her who was queen.

ee. So again: Should be so confined within the enclosure of the monastery.

ff. The same changed these words thus: For having received the command, the affable Agilus went on his way. But when he was not yet far, etc.

gg. This place Mabillon explains thus: Jussiacus, Jussy, in the borders of the Sequani, not far from the Saône and the source of the river Meuse.

hh. In the oft-praised Life of St. Columbanus, number 22, it stands thus: There was at that time a certain duke, by name Waldelenus, who ruled the peoples which dwell within the enclosure of the Alps and the fields of the Jura forest. It is added that by St. Columbanus's prayers he obtained children, and among them St. Donatus, of whom mention will presently be made. More about Wandalenus or Waldelenus in the same Mabillon in the Annals, volume 1, page 234, and elsewhere.

ii. The interpolator adds: Who was worthily tormented.

kk. And again here: With prayers that he would have pity at least on his own shame or pain — the word mercy being omitted.

ll. Of St. Donatus, bishop of Besançon, we have treated on the 7th day of August, that is, volume 2 of that month, from page 197. Of this passage too we have treated in the Commentary, number 9 and following.

mm. The interpolator adds: And of his madness.

nn. The same here: He presents himself to the sight of both.

oo. The interpolator: When suddenly both.

pp. He again interposes: For the rashness which they had brought upon holy men.

qq. And here he ineptly adds: By this slaying.

rr. The same adds: In the power of Christ, as also certain little words afterward which do not change the sense.

CHAPTER III.

Agilus with his abbot Eustasius is sent to preach the Gospel to unbelievers: certain miracles wrought on this journey.

VII.

At that same time king Clothar, in the third year from that in which the oft-named Columbanus departed from the monastery, [The Saint is sent with Eustasius to preach the faith to the Varasci and the Bavarians:] as he by a prophetic spirit had foretold, two kings being overcome, alone obtains the monarchy of three kingdoms ^a. And ^b the excellence of his highness decreed by synodical determination to send most skillful men ^c who should recall the neighboring peoples, deceived by false error ^d, to the bosom of holy mother Church ^e; and to those to whom Christ had not yet been announced, should preach the gospel with shining eloquence. And out of the assembly of many bishops and priests the most prudent Agilus ^f is chosen with abbot Eustasius.

[13] These, entering upon the way of this journey, with Christ's help hasten to preach to the Varasci ^g, of whom they convert many: who, deceived by the rustic shrines of those whom they commonly call fauns,

and seduced also by the error of the heathen, had fallen into faithlessness, being infected with the poison of Photinus or Bonosus ^h. These, their error being driven out and themselves reconciled to mother Church, they made true worshippers of Christ. Then by a straight path they came to the Boii ⁱ, whom the inhabitants of that land call Bodoarii ^k, and with much labor, having imbued them with the doctrine of the Catholic faith, they converted very many of them to the faith of Christianity.

VIII.

[14] But on a certain day, while Bl. Agilus was upon the same journey, The Saint frees a man possessed at the gate of Metz: the oft-named abbot following his steps, and he was performing the melody of the psalms after his custom, he met at the gate of the city of Metz ^l a man vexed by the disturbance of an unclean spirit. Who, when he approached from afar, with deformed countenance and obscene gestures began to cry out horribly, saying: Agilus, most valiant soldier of Christ and legate of the heavenly King, why dost thou prejudge me, or why dost thou increase my immense torments? Behold, at thy coming I have left the peoples whom I long possessed, being unable to endure thy prayers; and now dost thou cast me out from here? To this the holy Man, most worthy of veneration, said: I command thee, unclean spirit, that thou depart from this creature of God, and have no more place in him, in whom the King and eternal Savior Jesus Christ has prepared a dwelling for himself through the laver of regeneration. At this word, uttering a horrid-sounding wail, straightway there was seen to bubble from his mouth a breath of blood-red and pitchy color with a horrible stench. Wherefore the man was left as if lifeless; but by the intervention of the most illustrious Agilus, the demon being put to flight, he was presently restored to health.

IX.

[15] But as they went on from thence and were returning to the monastery of Luxeuil, Eustasius and Agilus are received by Gondoinus, a noble man, they come to a certain most powerful man named Gondoinus ^m, who, resplendent with the pride of high birth and the vast abundance of his dignity, and near to the most blessed Agilus by the bond of kinship, was staying at that time in the villa which they call Meuse ⁿ, from the river upon which it is situated. He received these most holy men ^o and Apostles of Christ, as a gift sent from God, with due office, and kept them with him rather long. When they had entered the house, a blessing having been first given, after many discourses of spiritual doctrine, there were offered to them for blessing two sons [p] of that same man; whom, consecrating them with their blessings, they marked by a true prophecy both that they would flourish in worldly dignity and that they would happily pass to the life to come — as afterward became most evident.

[16] and they restore sight to his daughter Salaberga: Now the aforesaid man had a daughter deprived of her sight, by name Sadeberga [q]. When therefore the father asked with suppliant prayer that [r] they would help her by the aid of prayer, they, recalling that they were sent for this end, that the power of Christ might be more manifested through them and the faith of believers strengthened, inquire of the girl whether she is willing to dedicate her virginity to God [s], if the divine Majesty should restore to her the light of her eyes. When she had assented [t], then these holy Men together with the girl kept a three days' fast in sacred prayers. And on the third day, after the solemnities of the Masses, the most blessed Agilus anointed her eyes with blessed oil, and fortified them with the sign of the cross [u]. Wonderful thing! For in that very moment that same maiden received her sight [x], and most devoutly took the sacred veil, and preserved inviolably the virginity [y] which she had vowed.

[17] As they departed thence, a burning fever most violently overwhelmed the venerable Agilus, Agilus, from a dangerous fever, so that all believed he was breathing out his last breath [z]. Seeing which, Eustasius applied his care to his infirmity with rich diligence, so far that, resuming his former pursuits, he bore the name of abbot in such wise as not to blot out that of servant. Meanwhile, hemmed in by a twofold anguish — since he neither saw his Brother refreshed [aa], nor was willing to return without him — he addresses him with this speech: Beloved brother Agilus, whom from a boy, for love of thy noble parents and at the request of the loving father Columbanus, I have piously reared, chastely nourished, modestly taught: now I admonish thee that, casting off the weariness [bb] of this troublesome life, thou commit thy whole hope to God alone, to whom thou cleavest; nay, that thou labor greatly to be able to resist the princes of darkness [cc]. Thou dost not doubt (I believe) that he is able to free thee from this sickness who added thrice five years to the life of king Hezekiah.

[18] is divinely restored. But as the dawn of day was beginning, and matins lauds were ended according to custom, the venerable Agilus poured out this prayer from his inmost heart: Be present to me, O Lord, who broughtest me forth into this light and madest me to be born again by thy holy baptism; and stretching out the hand of thy kindness, free me from this sickness, my God, for thou art he who reignest for ever and savest them that hope in thee. The prayer being ended, sleep takes hold of his burning limbs, and half-waking he sees standing by him a young man illustrious in form, in a shining garment, who placed his right hand upon his breast and says: Agilus, my dear one, whom from my mother's womb I have kept uncorrupted from every stain of hurtful pollution, and shall keep, until in the full course of thy age I receive thee, I am here for thee. Do what by my gift thou doest, and I will be with thee: and, thy sickness being driven away, arise. At this word all his sickness departed from him, his former soundness returning by the divine medicine [dd].

ANNOTATIONS.

number 4, and the same deed is there related more fully and more exactly. It is also narrated in the Life of St. Eustasius, number 4, where Salaberga is called Adalberga.

p. Gondoinus's wife and sons are mentioned in the Life of Salaberga, number 5, in these words: Then the illustrious man Gundoinus with his wife Saretrudis, a woman of elegant form and noble, presented two youths of good disposition to receive the grace of blessing: of whom the elder was Leudwinus surnamed Bodo, and the younger Fulculfus, who himself also by another name was called Bodo.

q. In the printed texts Sadaberga and Sedalberga; in the Life of Eustasius, as I said, Adalberga; in her own Life, Salaberga.

r. The interpolator: That the holy men.

s. The same adds: And to keep that vow unbreakably.

t. Again here: But she professes both.

u. The interpolator: Fortifying them with the sign of the cross in the power of Christ. Further, this deed in the Lives of Eustasius and Salaberga is attributed to St. Eustasius, not to Agilus, which is more probable, unless both did the same.

x. The interpolator adds: The darkness being most clearly put to flight.

y. The author is mistaken, says Mabillon, for Salaberga … being joined in a second marriage had several children, as is read in her Life. Yet she was afterward made a nun and abbess, which was perhaps the occasion of the error.

z. The interpolator: He was doubted of by none.

aa. The same here: Since indeed he saw the burnings of his fevered Brother in no way cooled.

bb. Again in this place, pursuits.

cc. Here he adds, with his help; and presently, after the word I believe, he adds without doubt. There are also certain other little words either slightly changed or added.

dd. In the Life of St. Eustasius among us, number 6, the healing is attributed to Eustasius's prayers, and the matter is briefly narrated in these words: And when, going on from thence, he was pursuing the journey begun, a violent fire of fevers seized a certain brother, Agilus by name, who is now prelate of the monastery of Rebais. Him Eustasius touched, and by the intervention of prayer healed, and restored him to the health of his former soundness. These things little favor the vision related, and show that our biographer attributed too liberally to St. Agilus certain things which could more rightly be attributed to others.

CHAPTER IV.

The building of the monasteries of Jouarre, Reuil, and Rebais.

XI.

At that time king Clothar ^a rested in peace, and his son Dagobert took up the kingdom of the Franks ^b to govern. The building of the monastery of Jouarre, Under whose reign three brothers, sons of the illustrious man Autharius ^c, of the distinguished stock of the Franks, citizens of Soissons, were held very dear by him; whom the oft-named Columbanus had long before, while they were still little children, at the request of both parents, blessed, while he stayed some time with them in the villa which is called Vulciacus ^d. The eldest of these, Ado by name, not only renounced himself with his own wills and his wealth, but also on his own soil within the forest of Jouarre, by the help of his brother the venerable Ouen ^e, upon the river Marne, built a monastery to which he gave the name of Jouarre ^f, and endowed it most richly out of his own goods: in which also, monastically according to the institutes of Bl. Columbanus, he warred for the heavenly King together with a very great company of distinguished religion.

[20] Further, the second, Rado ^g, having the aforesaid king's treasures under his care, and of Reuil had markedly committed to the heavenly treasuries the pearl of his soul redeemed at an inestimable price. Therefore upon the said river he built a monastery on his own patrimony, which from his own name he called Radolium ^h. The younger also, the venerable Ouen ⁱ, surnamed Dado, beloved by the aforesaid king above all the courtiers and made referendary, bearing his ring with which the chief seals or edicts of the whole kingdom were publicly sealed, while he stayed constantly in the palace, bound to himself with a bond of unanimous affection blessed Eligius ^k, who among the other nobles shone in wisdom, work, and virtues. Wherefore, using his counsel, he strove ^l to establish at his own charges a monastery within the forest of Brie ^m, in remote places.

XII.

[21] While therefore he was busy with most ardent desire to fulfill his vow, and of Rebais and frequently went round that same wood with that devotion of mind, he found at last, between the two Morins, adjacent lands ⁿ once belonging to the fisc of Nautolialinum, but then pertaining to the villa which is called Mailus. These at length, having obtained them entire through his petitions along his own borders by the bounty and munificence of the king, he took care to fulfill what he desired ^o. Now it happened that on a certain day, traversing the aforesaid borders of the wilderness with such ardor of mind that the heavenly grace might deign to show him the site of the Church to be built, he came upon a torrent [p] which the ancient inhabitants called Resbacen, and to the place which by an old name, on account of a twin pool, was called Gemellus Mercasius.

[22] through St. Ouen. There, when he had halted a little beneath an apple tree, a shelter having been quickly made in it, he commands silence, signifying that he wished to give his weary limbs to rest, so that he might more secretly apply himself to prayer. When therefore he had prayed alone, prostrate, for a long while, rising from prayer he saw in the air a cloud bright with flashing rays, presenting the figure of a cross, from whose form [*] so great a light shone for three continuous nights that by its brightness he saw all things clearly in that place as at midday, though on all sides there was the accustomed darkness of night; and for three days also dew was seen there in the manner of a cross from morning until evening, until, a three days' fast being completed, together with blessed bishop Faro [q] he laid the foundations of the church. And so, by the disposition of divine grace, it came about that where he had lain praying beneath the apple tree, there a temple was built to the Lord in the shape of a cross.

ANNOTATIONS.

therefore he wished to show how efficacious was St. Columbanus's blessing, and this did not equally appear in Rado, who seems to have remained in courtly occupations, he perhaps did not choose to name him expressly. Certainly it is manifest from what immediately precedes that that silence of Jonas is of little weight, since he there relates that the house of Hagneric, who had two or three sons, was blessed by the same Columbanus, and yet in the same place names only his daughter Burgundofara. Ouen's silence in the Life of St. Eligius, book 1, chapter 8, is of no value against Rado: for Ouen does not there enumerate his brothers, but narrates a certain vision privately communicated to him by St. Eligius, and how he was thereby stirred up to imitate the virtues of Eligius, having taken counsel with his brother Ado. To the silence of these, therefore — passing over Aimoin and other later writers who count three sons of Autharius and among them Rado — we oppose first our biographer, who could have known Ouen and his brothers; then both writers of the Life of St. Ouen, who enumerate the same three sons of Autharius. There is added the diploma of king Dagobert for the monastery of Rebais, published by Mabillon in volume 1 of the Annals, page 365, in which the same three brothers are expressly named. That diploma seems to Mabillon legitimate, but, he says, into whose copy Rado could easily have been thrust. Nay indeed, this answer is exceedingly easy, but not sufficiently apt, since no fault of the diploma is assigned, nor does any weighty reason tell against Rado. Let Rado therefore remain among the sons of Autharius, of whom little is known, as also of his brother Ado.

p. It is called a little river in the second Life of St. Ouen, number 8, and in the Life of Columbanus, number 50, but wrongly, says Mabillon in the Observations preliminary to this Life, since a brook produced almost wholly from rainwaters flowing together into one is wont to dry up in summer.

q. Of St. Faro, bishop of Meaux, we have already made mention on another occasion.

. Otherwise claritate*.

CHAPTER V.

The Saint, by St. Ouen's action, is made abbot of Rebais: a miracle wrought at the dedication of the church.

XIII.

Meanwhile the venerable Ouen, having learned the praiseworthy fame of Bl. Agilus, St. Ouen, though many resisted, which had filled all Gaul, by the counsel of the most prudent Faro was assiduously endeavoring, now by speech, now by writing, to join him to himself by the bond of friendship, that he might set him as abbot over the aforesaid monastery which he was building. But this truly seemed impossible, because the people of Metz rejoiced that they might one day be distinguished by miracles under his pontificate; and the assembly of Langres to be adorned by his virtues; and the people of Besançon to be helped by his blessings ^a; and — what was greater and more just — the whole congregation of Luxeuil with one accord claimed him as their own foster-son, that he should be pastor there where he had laid aside his hair and shone with flashing miracles.

[24] Seeing therefore that this contest could not be settled otherwise unless the royal power should set a limit to it, but with the king's approval, the venerable Ouen, taking with him Eligius his friend of one mind, and Faro the pontiff, lays his words before the royal serenity, that he might rejoice in the solace of so great a Man. He, setting himself as mediator in a struggle of this kind ^b, speaks thus ^c: We judge that it will be miracle enough for the people of Metz, that which was wrought at the gate of their city ^d, when he freed a man from a demon; and for the people of Langres, that in their presence he restored to a lame man his walking; and for the people of Besançon, that among the other things which he wrought before them, he restored to a dumb man speech ^e and to a deaf man hearing, and besides also healed paralytics; and for the brethren of Luxeuil, that in their presence he raised a dead man, who, while he was bathing in the hot springs, was drowned ^f by another. Let it be permitted at least to us to contemplate his radiance shining with virtues.

XIV.

[25] Therefore the most blessed Agilus, going forth from Luxeuil by the king's edict, enters the palace which is called Compiègne ^g, Agilus, to whom the building is first committed, attended by the grace of the pontiffs Amandus ^h and Faro, supported by the splendor of the nobles, the lofty Ouen and Eligius, who under the world's belt most brilliantly showed forth the pontifical teaching. Then the most tranquil king, beholding the brightness of blessed Agilus's countenance, addresses him thus: For this reason, reverend father and priest of God, we have summoned you, that with your most sweet discourse ⁱ we may fill our thirsting spirit, and that by your magnificent examples the people committed to us may be helped: because, commending ourselves to your prayers, we judge it ratified, by the counsel of the bishops and of our nobles, that you shall be the dispenser of the divine word everywhere in our kingdom. And lastly, persuaded by the prayers of our faithful servant and referendary Ouen, we commit to you ^k the office of master over the building of the monastery which he desires to build ^l. And so the venerable Agilus set about the said work, a company of twelve brethren being joined to him, and ^m with assiduous care carried on the buildings of the church to the perfection of its summit.

XV.

[26] And now the great solemnity, the day of this temple's dedication, was at hand. And the venerable Ouen, who ⁿ was building that first church in honor of Bl. Peter, prince of the apostles, the dedication of the church being performed, greatly desired to dedicate it on that day on which the blessed Apostle first ^o sat at Antioch, that is, on the eighth of the Kalends of March. Therefore, the aforesaid pontiffs being summoned, together with Eligius, they enter to dedicate the temple, as the ecclesiastical custom holds. And there were present [p] the glory of monks Ado and the modest Agilus. And when they saw a stone of variegated marble, most becomingly polished, lying unevenly upon the altar, and wished to move it, those four pillars and true lights of the world let it slip from their hands, and it fell to the ground and was split through the middle as straight as if someone had cut it with iron.

[27] in which the split marble is miraculously made whole, Astounding thing and to be wondered at! The prelates with the nobles, a little astonished, suddenly prostrate themselves on the ground, apply themselves to prayer, beat their breasts with their fists, water their faces with tears, so that the pavements were moistened [q]. When they had prayed a long while, rising full of sobs they signed the stone with the sign of the cross in the power of Christ, which immediately was so solidly rejoined as if it had never been broken. And this remains marvelous down to this day, that in that same stone there remained for a sign [r] along the same place where it had been broken, as it were the figure of a slender thread [s].

XVI.

[28] Moreover, because Bl. Amandus solemnly fulfilled the office of dedication [he takes care that Agilus be set over the monastery of Rebais, now built and endowed.] and celebrated Mass upon that altar that day, it pleased the venerable Ouen to engrave his name on that same marble in tall letters: and on account of the many prodigies of visions and miracles, Bl. Ouen with the aforesaid pontiffs named that place Jerusalem [t], desiring that there should be there a college of peace and a unanimous contemplation of brotherhood, so that by its very name the place might proclaim what it contained in its bosom. These things being thus completed, the venerable Ouen made this monastery most richly populous, endowing it with rich possessions, books, ecclesiastical ornaments, and villas. Nay, laying aside the power of high station, he meditated [u] to bear the warfare of Christ in that same monastery under monastic profession; but since the king and all the nobles of the Franks [x] would not consent, he yielded to their will, committing that monastery also to the royal power. Therefore in the episcopal synod which was held on the Kalends of May at Clichy in that year, the most excellent [y] king set Bl. Agilus as abbot [z] over the aforesaid monastery.

ANNOTATIONS.

f. And here: Slain.

p. The interpolator: There was also present at this.

q. The same adds in this place: Nonetheless a sudden astonishment had seized those who were present. Yet, moreover, while, etc.

r. He adds again here: For a memorial, as is believed, of things to come.

s. Mabillon confirms this event from the Life of St. Faro, where SS. Faro, Amandus, Ouen, and Eligius are named, who above are called four pillars and true lights of the world. The same is narrated in the Life of St. Amandus among us, volume 1 of February, page 861, number 22; and among those who prayed for the restoring of the split marble Agilus himself is reckoned, in these words: Then Bl. Amandus with the blessed Faro and Agilus, having presumed hope from the Lord's loving-kindness, with tears fall down in prayer; and with a feeling that pierced the heavens they await the solace of their sad mishap from the clemency of the eternal Father. And rising from prayer, with a sign upon the stone

of the life-giving cross, they behold the marble made solid again in the wholeness of its former condition: but for a sign of the miracle and a memorial of the token, a slender line appeared in the middle of the place of the split, like a linear division.

t. These things about St. Amandus's name engraved upon the marble, and about the monastery's name, are read likewise in the Life of Amandus just praised. Nevertheless the monastery was afterward called Rebais from the brook beside which it lies, as Aimoin attests, book 4 of the History of the Franks, chapter 41. Further, Jerusalem is interpreted vision of peace, to which etymology the author presently alludes.

u. The interpolator: He was contriving with assiduous meditations, having cast off the fleeting riches of the world, etc.

x. The same adds, to him in this matter.

y. In the printed texts, more rightly as it seems, praecellentissimus is read rather than praecellentissimum, which is in the manuscript, since that title fits the king better than the Saint.

z. These things likewise are read in the second Life of St. Ouen, number 8, where, the building and ample endowment of the monastery being related, the author thus continues: And he set over them as abbot one of the disciples of the kindly Columbanus, a man exceedingly learned in the regular disciplines, Agilus by name. That writer adds in the same place Ouen's desire to embrace the monastic Life there. Of the time at which these things were done, consult the Commentary, number 20.

CHAPTER VI.

Piously administering the abbatial charge, he receives Christ in the guise of a poor man and puts a demon to flight: he delivers his own from rains: the number of monks is wonderfully increased.

XVII.

Taking up therefore the pastoral government, the excellent ^a Agilus went about among the brethren with a most discerning rule. For he was as one of them, and having in his mouth the splendor of the evangelical word, and flashing with signs of virtues ^b, frequent in fastings, assiduous in prayer, generous in alms, a special lover of hospitality. The Saint distinguished both by other virtues and by hospitality, Wherefore, on a certain day at evening, as he was going round the workshops of the monastery (for he had until then been occupied in the services of noble guests) and was proceeding to the hospice which by his ordering and help the venerable Ouen had established there ^c, having the solace of one brother only, who was called Brandolinus — he heard at the gate of the monastery, as it were, the faint voice of a man lamenting; and when the window which adjoined the gate was opened, he sees a poor man lying before the doors, full of ulcers (for there was still some daylight), asking to be received into lodging.

[30] He receives Christ in the guise of a poor man, Turning therefore to the brother, he says: See how, occupied with other business, we have neglected such great things: go therefore quickly, and prepare him a meal. And when he had gone away, the Man of the Lord, opening the door which adjoined the gate (he was accustomed to have the keys of it, since such was the custom, that the porter, as soon as the signal was struck for Compline, at once made fast the gates of the monastery and brought him the keys), says to the poor man: Come, brother, and we will do for you as is fitting. And when he answered that on account of the pains of his ulcers he could by no means walk (for indeed his limbs were seen to be livid, as of a leper), he laid him on his shoulders and carried him into the house without any weight, and set him on a seat beside the hearth, for it was winter. When, taking a pitcher and linen cloths, he wished to pour water over his hands, he immediately vanished, and filled the house with so great a fragrance of pleasant odor as if many perfumes of spices were breathing forth there.

XVIII.

[31] Nor should this be covered in silence ^d, that the devil, envying such great hospitality, he puts to flight a demon appearing in the guise of a dragon: appeared to Bl. Agilus in the greater church a little before daybreak, as he was praying after the completion of Matins according to custom, in the guise of a most monstrous dragon, with head raised, sending forth its venom against him. But the blessed Confessor of the Lord, magnificent ^f in faith ^e, fortifying himself with the mystery of the cross, scattered all the darts of the ancient serpent, having thee ever with him, O blessed king and God of Israel.

XIX.

[32] On a certain day, while the reapers from the household of the monastery were busy with the gathering of the crops, he divides the rains for the sake of the reapers: it happened that Bl. Agilus, with certain of the brethren joined to him, came thither. And while he tarried there a little while, suddenly clouds took possession of the clearness of the sky, and flashing thunder pealed terribly with a strong wind, so that the reapers were troubled with exceeding fear. Seeing which, Bl. Agilus, the Lord's standard-bearer, bids the reapers apply themselves to the work, and prostrates himself in prayer with the brethren. When he had prayed a long while, the great Priest of the Lord, rising from prayer, made a wondrous sign in the power of Christ ^g, by his prayer dividing the great showers, so that on every side near them a mighty storm appeared, and yet upon them not so much as one drop of rain fell ^h.

XX.

[33] Now ⁱ very many of the chief men of the palace and of the nobles of the country, enlightened by his example, the number of monks is greatly increased under him. esteeming worldly honor as nothing, greatly desired to lead a monastic life under his rule ^k, to such a degree that from them the number of eighty was made up. Some also, commending themselves to his prayers ^l, made that monastery very rich. Among these Bl. Filibert ^m, sprung of the territory of Élusa ⁿ, having taken the counsel of the venerable Ouen, submitting himself to the aforesaid Abbot, presented the oft-named monastery with most abundant gifts of gold and silver and various furnishings; and at last, having there laid aside his hair, warred strenuously for Christ under the rule of perfect religion.

ANNOTATIONS.

CHAPTER VII.

Wine increased by a miracle: his death revealed to the Saint: his happy passing, and the wonders then wrought.

XXI.

At that ^a time a company from Ireland, bearing their own vows and those of their nation to the prince of the apostles at Rome, Since Irish guests were wont to turn aside to the monastery of Rebais, out of love for the venerable Ouen (who had loved holy Columbanus most excellently ^b) and for the praiseworthy fame of Bl. Agilus, whom that same Columbanus had nurtured especially in holy religion, was accustomed to turn aside to the oft-named monastery for the sake of prayer and hospitality. Moreover they honored it with abundant moneys, and left there such of their number as either the length of the journey had worn out or infirmity had afflicted.

[35] [on one occasion wine was lacking at their coming, which is increased by a miracle:] On a certain day when they had arrived, Bl. Agilus, receiving them most obligingly, orders a meal to be prepared. And when the father ^c of the monastery answered that all things were sufficiently at hand except a supply of wine, of which no more than three measures were kept for the service of the Sacrifice, and that in a great vessel, the Abbot ^d commands it to be served to the brethren and the people. But when the servers answered that in so great a multitude scarcely the draught of one cup could be handed ^e to each, he said: In God's name set it all before the brethren, nay, and before the guests too, until it fail: the Lord is able to increase it by his holy and admirable power, who at the marriage, when it failed, turned water into wine. And so it came about that, the vessel being opened, the wine flowed on to such an extent that the brethren were satisfied soberly and the people abundantly; and that vessel, by the working of the divine power, was so filled with wine to the very top that it overflowed from above. And when this had been announced to the venerable Abbot, he charged the servers to tell it to no one so long as he himself should survive in the body in this life.

XXII.

[36] At length, when he was ninety ^f years old, after the exercises of many virtues, The Saint, broken with age, desires to be dissolved, being now affected by long old age and desiring to behold in heaven the fruits of his sweat which from his earliest years he had laid up there, he is said to have addressed the Lord thus with humble prayer: Lord, remember me, and have mercy upon me now failing with age, and lead me out of the sojourning of this life; and thou who hast redeemed me with thy precious blood, make me a partaker with thine elect of the heavenly joys. I commend to thee this flock, good Shepherd, for which thou didst triumph on the tree, which I pray thee to guard perpetually and to restore to thy paradise.

[37] he learns of his coming death, and then piously dies: When he had completed his prayer, there appeared to him an illustrious young man clothed in a garment of snowy whiteness, and said: Agilus, my dear one, I have received thy prayers; when two years are completed I will receive thee. Do what thou doest, until thou fulfill the hundredth number of years, and I will be with thee; I will not forsake thee ^g. And so, when two years were completed, on this very night ^h, that is, on the third of the Kalends of September ⁱ, he happily passed to Christ, and was buried with the greatest honor in the church which is in honor of Bl. John the Baptist on the southern side.

XXIII.

[38] We think it worth while to annex to this page it is said that the songs of angels were heard at his death, that the venerable Ado, who had come to his passing, spending the whole night in watching, when he had finished the melody of Matins a little before the twilight of the rising day, and lay praying a long while in the church of Bl. Peter before the altar ^k of Bl. Mary, two brethren awaiting the end of his prayer, on rising from prayer heard together with them choirs of virgins singing on high: Today Bl. Agilus goes with highest praises to his reward; today the choirs of angels and archangels exult; today Agilus, crowned with the Saints in heaven, triumphs. Very happy, because from infancy he preserved chastity, and a virgin at a hundred years old ^l has ascended to glory.

[39] And while his body was being given to burial, a certain one of the brethren, burning with a most violent fever, came up, and certain persons were freed of their disease. and in faith, for a remedy, touched the linen cloth which covered the bier ^m, and presently

the fever departed from him. Another, who was tormented with toothache, laid his jaw upon the pall as upon a pillow, and so all his pain was put to flight. Many also afflicted with various infirmities deserved to receive health on that day, to the praise and glory of our Lord Jesus Christ. Amen.

ANNOTATIONS.

e. The same, to hand.

MIRACLES

By divers anonymous authors

From a Rebais manuscript, collated with Mabillon's edition

Agilus, abbot of Rebais in Brie, a province of Gaul (St.)

BHL Number: 0149

By an Anonymous writer.

BOOK ONE.

Comprising those things which were done in the eleventh century.

PREFACE.

The author excuses the simplicity of his style. The miracles which in our times the goodness of God has deigned to work to the praise of holy Agilus, the people being witness, I have undertaken to write, judging it best to hand down to posterity a matter so famous. Nor am I to be accused of ignorance because I attempt things beyond my strength: for the devout command of the brethren urges me, against whose will to go in this above all things I hold unlawful. But if anyone is troubled by the rusticity of my speech ^a, which I have not at all striven to avoid, let him hear that the kingdom of God is not in speech but in power, and that among good men it makes no difference whether wine be served in a golden vessel or a wooden one. Setting forth therefore some of these things in simple fashion (for it is not within my strength to relate them all), I shall take from here the beginning of my narrative.

ANNOTATION.

CHAPTER I.

The Saint's body immovable in a procession until what was taken away be restored: various persons freed from fevers: a heavenly song heard.

He teaches that God out of mercy corrects offenders even with scourges; The Lord admonishes us to transfer our hope from the instability of present things to the stability of everlasting life, both by the institution of his commandments and by the examples of the Saints, that we may deserve to be partakers of their rewards. For we ought not to be entangled in the delights of this frail and falling life (which are nothing []), since we are the sons of God; but, mindful of our race (since our beginnings are from God our begetter, whose image we are known [] to be), we should hasten to be rejoined to him by the loving-kindness of faith. By this faith we are duly joined to the Father of mercies, if, being mortified to worldly works, we have been made a living sacrifice to God by the showing forth of good works. But since human nature has fallen into this abyss of impiety, that in many ^a vexation alone gives understanding to the hearing, God, whose mercy fills the earth, provides for his sons even by scourges, because they will not be corrected by benefits.

He seems to hold out threats, and to show forth wrath too: That, by the perils of present fury displayed, His clement patience may deliver from the Stygian flames ^b.

[3] We have an example of this ^c loving-kindness declared almost in our own times. for when, on account of prodigies seen in the air Robert ^d holding the royal power among the Merovingians, which by another name is called France, after a thousand revolutions of years from the Lord's passion. In that very completed thousandth year, when the Lenten observance was fulfilled and the day of holy Good Friday ^e had come, there were seen by many in many places fiery battle-lines in the air, terrifying the hearts of the beholders by the prodigious sight. Straightway rumor (an evil than which no other is more vigorous in swiftness) struck the ears of many. Of which it is said that as many as are its feathers, so many tongues also has it. When Ragenard ^f, a most prudent man, at that time abbot of this monastery, learned of this prospect of evils, having summoned Ermengard, abbess of Jouarre ^g, he treats with her concerning so horrifying a vision, and, that they might escape the perils they feared, by common counsel he exhorts them to be humbled under the mighty hand of God, and appoints a day of fasting.

[4] On the appointed day the processions of the monastery of Rebais and of Jouarre came together in the place which on account of the tokens of God's power thenceforward deserved to be called the Cross of St. Agilus ^h, a very great multitude of not ignoble common folk flocking together in crowds. a solemn procession was held, They began therefore to sound forth the melody of the seven penitential psalms with the names of the Saints. When suddenly the clouds snatch away both sky and day; frequent lightnings flash, mingled with stony hail, and pale fear reigns beneath the image of death. And when black night at midday had spread on every side ⁱ the thickest darkness, and all were expecting sudden death, by command of the abbot and of the wise men a word is made to the people by a certain man exceedingly well imbued with liberal letters, that, admonished also by the terror of the present commotions, they should do penance for their offenses.

[5] The assembly being dismissed, when each wished to carry back to their own places the relics of the Saints which they had brought, [a certain man could not lift the Saint's body until he restored what he had taken away:] Roger, governor [*] of the place of Jouarre, wished to lift the coffin of St. Agilus (whose goods he had usurped), and to bear upon his own shoulders him to whom he had done injury.

The Saint does not suffer himself to be lifted on an enemy's neck, But like a sea-rock stands unmoved and resists. For the foot the tongue groans, if it is pressed by the weight of the mass. Does not holy Agilus thus grant benefits to his own? ^k

What he should do, whither he should turn, Roger did not know, until the people recalled to his mind the enormity of his avarice, namely that, keeping for himself the adjacent dwellings, he had taken from St. Agilus Veimlio ^l. He, as a most moderate man, acknowledged his fault, restored all to the Saint, and thus at last lifted the Saint's clay so lightly that he seemed not to be carrying him, but to be carried by him.

[6] And when all were dancing with jubilant praises, that nothing might be lacking to the Saint's glory, various persons freed from fevers: God works also through his merit the healings of the sick, and especially extinguishes the fires of burning fevers. Of these there was freed from the burning Frinoldus [*], an inhabitant of the villa of Doué ^m, and a certain Wismannus of Sainte-Aulde. When the priest wished to carry him back to his own place after he had been freed, as soon as he came to the wood he began to burn again. Being carried back to the basilica of the glorious Agilus, he deserved the quenching of it; but attempting to return home, he again incurred the burning. A third time therefore tormented by the burning, a third time he was freed. Seeing this, the father assigned him to the holy place, to serve it as long as he lived; who, until he closed his last day, devoutly paid the promised service.

[7] a solemn chant having been heard on the festival of St. Amandus, And since we have once begun ⁿ, we shall relate how Solio ^o, abbot of this place, being caught up above himself, deserved to be a hearer of a spiritual voice. He was accustomed, seeking almost every night stolen prayers, to anticipate the hour of cockcrow [p], standing continually, according to the prophet, on the Lord's watchtower for the flock committed to him. While therefore he persisted in this praiseworthy and God-pleasing deceit, passing beyond the barriers of his flesh, with the keenness of his mind he hears heavenly harmonies, songs, praises — the praises of spirits giving proclamation to the Lord. They sing hymns joyfully; glory is made to the highest Father, with the begotten Word, with the equal holy Flame. He heard indeed the sound of the voices, and was delighted with the sweetness of the melody, but except the hymn which we have said, he could understand nothing.

[8] it is decreed that it should be celebrated more solemnly. That night was darkened by shadows veiling the world with a blackest mantle; but it shone with the radiant merits of Bl. Amandus, because that same night was the anniversary of his birthday, on which he died to earth and was born in heaven. And since that most holy prelate, the consecrator of this place, had shone forth, I wonder [q] very much why the ancients did not keep his birthday with a festal office, and appointed only three lessons to be recited for their own pastor, so to speak. But the aforesaid abbot, when he had deserved to be the seer of this vision, unfolds the order of the matter to the congregation summoned, and admonishes them that thenceforth they should solemnize festally the birthday of that same their protector. The monastic company, joyfully applauding such things, blesses in mind the Creator who rules all things; and asks that the matter which the pastor was urging should be done. They ordained therefore that it should be observed by an indelible custom, like the other festivals of XII lessons [r], by our successors. Thus this is rightly ascribed to the most holy Agilus, our most beloved foster-father, who deigned by such an exhortation to move his little servants to render always the due honor to the most loving Amandus.

ANNOTATIONS.

p. These are inserted in Mabillon: and, that the Lord returning from the marriage might find him as a good and watchful servant, always to win his Majesty to himself with abundant tears. And the rest is amplified thus: He stood, according to the Prophet, continually all night long upon the Lord's watchtower, praying that our adversary the devil, who like a roaring lion goes about seeking whom he may devour, might not tear any one of the flock committed to him.

q. Perhaps, I wonder. Mabillon's edition, I do not cease to wonder by what creeping sloth, etc.

r. Mabillon, as it shall be observed in ages to come, in place of of XII lessons. After this the author subjoined a long digression about the translation of SS. Evroul and Ansbert, which, since it by no means concerns our Saint, I judged should here be omitted and reserved for its own place, as Mabillon also did, who gave that narrative in the fifth Benedictine century, pages 226 and 227.

. Mabillon, a thousand*. . Mabillon, to be*. . Mabillon, provost*. . Mabillon, Finoldus*.

CHAPTER II.

Sight restored to a blind man: possessed persons freed.

A blind man is divinely admonished to go to Rebais, Not only his own countrymen does this Friend of God deign to free, but also men of foreign nations, as is proved by the present miracle. We have heard that in the region of Normandy there is the villa of Exmes ^a, in which there lived, and bore death upon his brow, a certain blind man who suffered the loss of light: present to the sun, but to whom the sun was absent. His eyeballs being beset by the darkening gloom of night, the wretched man was able to hope nothing of the clear light, but, oppressed by darkness, drew long sighs, and frequent tears followed his sighs. At last the Lord, pitying the constant complaints of his tears and prayers, commanded him in a revelation while he slept that he should seek the monastery of Rebais and implore the aid of St. Agilus, and ask Landric the monk, who then happened to be sacristan of the place, and apply to his blind eyeballs water poured over the relics of the Saints ^b.

[10] Gladdened by this revelation, he rises at once, [where, washed with the water in which the relics had been washed, he receives his sight:] discloses his dreams to his neighbors — dreams that were sure presages of promised health. All exhort him to go quickly to Rebais ^c. After the windings therefore of many roads, he came to the designated place, and told the said monk the revelation ^d. Therefore the water in which he had washed the relics of the Saints, as soon as it touched his eyes as he wet the altar-base ^e with tears, the clearest light was restored, and he who had come with a guide directing his step returned home without a guide ^f.

[11] It befell a certain Vaningus of the place which is called Pinnevindus, whether on account of some particular offense or for the increasing of the Saint's glory, a possessed man that he was given over to be vexed by a most savage demon. His kinsfolk at first try with coaxing words to soothe him in his raving, fearing lest by so shameful a spectacle they should be a byword to the people. But the energy of the raving monster is only increased; and gnashing his teeth he threatens to inflict bites — he who was himself a captive and the prey of the demon. If pleasant morsels of bread were given to the wretched man, and if a draught of water were brought to his savage mouth, he returned dreadful wounds with his teeth for these kindnesses, increasing his mad laughter with the weeping of others.

[12] is freed at the Saint's body, a vow being made, His kinsfolk therefore being swallowed up with sorrow, since they could find no other counsel, they bring him bound with the hardest thongs ^g to the most sacred body of Bl. Agilus. Where, while he stayed some time, he began little by little to recover soundness of mind, so that he seemed even fit to make a vow to Bl. Agilus. His friends urging it, he promised by vow ^h to bestow on the Saint an ox better than many of the neighboring cattle. The vow being made, entire health returned to him, and ⁱ he did not delay to render what he had vowed. Nay, as soon as he reached his own home, driving the ox before him he returned to the monastery. And coming prostrate to the altar of the holy Pastor, he said: Behold, O Saint, with devoted heart I bring these my vows which I vowed to thy loving-kindness, rendering, as is fitting, thanks for such a gift. The treasurer therefore, receiving the ox, sold it, and out of its price vaulted the most holy temple ^k.

[13] as also another offered to the Saint as a servant: Another demon was harassing a certain Henry with excessive fury, so that he seemed to tear asunder with his teeth not only the limbs of others but his own also ^l. Certain therefore of his kindred said that his neck ought to be bound with his own girdle ^m, and that he should so be handed over as a perpetual servant to Bl. Agilus, four pence being given for the present for his head; the tax of which number he should pay yearly as long as he lived. All approving this, he who was tormented is led to the altar of Bl. Peter, and, a whip-cord being tied about his neck, he is brought as a servant to St. Agilus; he laid upon the sacred altar four pence as his head-tax ⁿ, and vowed, if he were cured, that as many should be paid by him every year. There was no delay; healing follows the word: in the midst of the vows the demon's wrath flees away, and the man stands free, whom the Saint's grace cures. He returned therefore home, after praises rendered to God, and living for a long time thereafter in the fullest health, he always rendered what he had vowed with the utmost fidelity.

[14] another possessed man, at first freed, Just as health rightly bestowed remains with those who faithfully render their vow, so a sharper vengeance deservedly subdues those who do not keep their promise. In the district of Chézy, which borders on the abbey of Chézy ^o, there was a certain countryman, by name Walgerus, whom, as his treachery afterward declared, a fierce demon seized justly enough; nor did the ancient enemy long hide his mad presence, but began to rage against all he met with the teeth and nails of the man he had invaded, as the possessed are wont, thundering out horrid-sounding speeches with gaping mouth, so that they seemed not human voices but the roarings of wild beasts or the crashes of thunder. His kinsfolk presented him in his frenzy to Bl. Agilus, and, the tormentor resisting, they wring from the man the offering of a votive gift to the Saint, and also a promise that, if he were freed, he would render to his treasury four pence yearly so long as he lived. He vows, promises, is cleansed, rejoices, and departs; he comes to his village, enters beneath his ancestral roof.

[15] the vow being broken, is again seized by the demon, A year having passed, when the time pressed for paying the debts of his vow, that treacherous man plans not to render the pence vowed to holy Agilus, lying in all things and with a raging, greedy mind. And straightway, invaded by the demoniac monster, he becomes worse than he had been, from his frantic bearing: he is overcome, foams, and snarls forth wrath from his nostrils. Compelled therefore by so great a devastation, he takes his wallet, and runs about through the places of the Saints set in every direction: he goes round Gaul, Italy, Germany, and visits the places of the Saints which by flying fame he had learned to be most famous — of St. Peter, of St. Michael [p].

ANNOTATIONS.

p. Something seems to be lacking here; and this whole miracle is absent from Mabillon's edition, who then subjoins many things from the Ouche codex which are wanting in our Rebais manuscript, as he also notes that they are not found in his Rebais one. We shall give them in the following chapter.

CHAPTER III.

Certain miracles not found in our manuscript, but added from Mabillon's edition, who gave them from the Ouche codex.

A plague extinguished: There was a great mortality of men in the district of Melun ^a and in the district of Provins, pressing violently, no medicine availing. For in men's ribs that most obstinate pestilence was suddenly felt, and on the morrow he who suffered died. For this cause, seeking refuge, those dwelling in various places flee to this place, and the vigils of the Saturdays

they keep, and with continual prayers seek the help of Bl. Agilus. What more? Whoever came and prayed with devotion returned to his country remaining unharmed. Not long after, by the help of Bl. Agilus, the disturbance of the plague is also extinguished, when the road is taken, the divine judgment being at rest. That calamity indeed raged through very many places from nearly Easter until the festival of St. John the Baptist, etc. ^b.

[17] a possessed woman freed: In the time of abbot Robert ^c a certain woman, Emelina by name, vexed by the disturbance of an unclean spirit, while she is brought by the hands of nearly a crowd, upon the consecrated pavement, beneath which is contained in the hiding-place of the earth the clay of this most holy Man, though unwilling, yet hindered by many bonds, lying flat on the ground she is forced to fall asleep, until, after a space of nearly two hours, being roused from sleep, the demon being driven off by the Saint's power, she was seen to be at rest from the affliction of so great an infestation, etc.

[18] a certain man restored from a fever: Another man in the time of abbot Philip ^d came from the parts of Flanders into this village of Rebais, and by the kindness of a certain monk Ingenulf, who out of the love of God supplied him the necessaries of life, had his dwelling in it for a long time. But when with the passage of time he saw the flames of his burning fever in no way cool, he calls upon Bl. Agilus as helper in the quenching of so great a burning. Therefore, the solemn festival of this Saint being at hand, by the counsel of the aforesaid Ingenulf he is brought before the altar of St. Peter, and is admonished to bind himself by his own vow, that if the divine power should deign to confer health upon him, he should thenceforward not refuse to profess himself a servant of God by the rendering of IV pence at each year's turning. He, who for the sake of his health would have been willing to promise greater things than were asked of him, promises that he will diligently observe all; and so his flesh, before burning, deserved through the Saint's merit to obtain a healthful cooling.

[19] It is honorable also to relate that concerning Baldwin ^e, count of Flanders, Baldwin, count of Flanders, on a military expedition who, when by the usage of warfare he was serving Philip, king of the Franks, as count palatine ^f, to beat back the pride of certain men who in the parts of Gaul and Burgundy, desiring to oppose the aforesaid king, were striving to rebel against him with servile ferocity — the aforesaid count, being summoned to overcome their rebellion, with the array of the Flemish soldiery traverses the best towns of the land and lays waste the villages, and while with grim face he surveys every passage, he carries off fellow-citizens and fathers as though they were sheepfolds for plunder. He therefore, going about ruining everything, came for the sake of plundering to the village of Rebais; but the divine power, restraining his ferocity, willed by its own strength to be present to him as an obstacle in such a business. For having entered the aforesaid village, when, its goods being carried off and its inhabitants withdrawn, he found it uninhabitable, he ordered the army to pitch camp for the sake of rest.

[20] But he himself, when under pretext of seeking prayer he approached the monastery, being seized with sudden sickness, is healed on invoking the Saint: sees from afar a bird, which is commonly called a peacock, sitting upon the roof-tiles of the monastery, for whose killing he orders a bow and arrow to be at once prepared for him. And when this had been done, and the aforesaid count shot an arrow from the bow to slay the peacock, that arrow indeed, turned back by a blast of wind, is directed to another quarter, while the bird, remaining motionless, is shaken by no terror. But the count, struck by a sudden disease, is straightway laid low upon the ground, and sending forth bloody foam from his mouth, is made a spectacle to all, that the divine power avenges itself on his behalf for the peacock. Yet afterward, when he grew better as he invokes the merit of Bl. Agilus, putting a rope with his own hands about his neck, humble and abased he advances to the altar, professes before God and his Saints that he has grievously sinned, promises that for the rest he will strenuously guard the land of St. Peter unharmed and inviolate from the assault of adversaries, and moreover offers a golden paten and ten cheeses and ten cows for the abolition of his crime: and so by the power of Bl. Agilus the people of Rebais deserved to be defended utterly from hostile inroad.

[21] Nor must this be passed over in silence, that a certain Hugh, abbot of the monastery of Crépy ^g, Hugh, abbot of Crépy, obtains but a monk of the monastery of Rebais, when he came to the feast day of Bl. Agilus on the year's return, having entered the doors of the monastery, entreats that same Father with the deepest utterance of his heart, that, if it were settled that he should depart from this life in that same year, the Saint's grace should by no means permit him to return to his own; but that, under whose leading and government he had long ago professed the habit of monastic religion, by his help also he might deserve to enjoy the fellowship of the Saints in the heavens. Which also was done.

[22] For on that same day, being seized with disease, he is laid low on his bed, and on the fourth day thereafter is forced to pay the debt of death, that he may die at Rebais, and is refreshed by a vision: and, as we believe, the Lord repaying him the return of his prayer, he is joined to the Elysian seats. He, being set in the very article of death, began to inquire diligently of those standing by whether their sight had perceived what was at that time, as he himself said, most easy for him to see, namely the newness of a certain glorious vision. And when they answered that they could see nothing new at all, he in reply said: I see glorious young men running to and fro, framed in a comely form and glowing with snowy face. While he was speaking such things, he was seen not long after happily to breathe out his spirit in the confession of the Lord.

[23] the countess of Blois freed from a fever. Adela ^h, countess of Blois, mother of count Theobald, was burning with a violent heat of fevers. For her cure, as befitted so great a lady, there gather physicians of the neighboring provinces of Gaul and Normandy, and even of the region beyond the sea. But when she could be cured by none of their art, and now, from the excessive distress threatening her with death, she despaired of her health, she had herself carried into the oratory of Rebais: where, while she passes two nights beneath the shrine of Bl. Agilus, awaiting his patronage, without taking any food or drink, the divine power meeting her, she feels that there is a cooling of her burning; and what before she could not obtain by the medicines of many, she afterward speedily obtained through Bl. Agilus. And she offered upon the altar, in honor of her Creator, a pall of fitting price, which remains to this day in that same monastery, and is set at all the chief feasts behind the wood of the Lord's Cross.

ANNOTATIONS.

… And Baldwin, illustrious by the right Of Palatine honor, and proud of his ancestors.

Another passage the same Du Cange brings forward in dissertation 14 on Joinville's History, where of Arnulf the Great, count of Flanders, it is said: In the line of the genealogy he is reckoned the sixth count and Palatine. There is added this very passage, also adduced in the Glossary. But I fear, says the author, that in these passages they are called counts Palatine because they were Peers of France, just as Matthew Paris under the year MCCXLIX says that the bishop of Noyon was a count Palatine and one of the twelve Peers of France; or at any rate that any counts who were vassals of kings were so styled.

BOOK TWO

Comprising the miracles wrought in the time of abbot Brictius.

CHAPTER I.

The spring of St. Agilus famous for miracles: a lame man and a paralytic and other sick persons there obtained health.

The Saint's spring famous for miracles: In the year one thousand one hundred and forty-five from the Incarnation of the Word, the lord Manasses ^b of holy memory being prelate of the city of Meaux, and the lord Brictius ^c abbot of Rebais, the most blessed Agilus began to show at the spring ^d which took its name from him renewed proofs of his sanctity. And that spring is the one which (as we have received from our elders) that same Father by praying made to come forth ^e from the ground; and he loved the place itself while he lived, cultivated it, and made it famous also by miracles, which I could relate did not the necessity of the burden undertaken call me away. But as opinion has it, this is the first of the miracles recently wrought there.

[2] A certain boy, sprung from Britain, which the moderns call England, a lame and paralytic boy healed there, came to Rebais, where, being seized with paralysis, he was deprived of the use of his left foot; nay, the disease creeping up as far as his groin had fixed his heel immovably to his buttocks. On the eve of the Nones of May, therefore, on a Sunday, about the eighth hour, leaning on crutches, he came to the aforesaid spring. And when, at the urging of some boys (who happened to have gathered there), he was pouring water over the injured part of his body, the sinews began to crack, the foot to be moved away from his buttocks,

and the knee to be stretched out, with a great exhalation of smoke. Richard (for that was the boy's name) was [*] half-lifeless: in a short space he was restored to consciousness, and restored to health also ^e. To this spectacle all Rebais flowed together, and, every ambiguity being wiped away (for the lame boy was known to all), glorified God in him.

[3] likewise three others: The fame of this deed, spread far and wide, made many laboring under many sicknesses come to the spring. Among them a woman advanced in years, born in the territory of Rebais of no obscure family, when she happened to have fallen, was injured, and the sinews which joined her hand to her arm were miserably loosened. For five years or more she endured in that anguish of pain. But when she came to the spring, and the diseased part was dipped in the water, the joining together of the sinews followed, with the wholeness of her former vigor. Besides, a little boy of four years (whose name was Bernard), lame and dumb from the womb, was carried to the spring; where, being washed (wonderful to tell), before the eyes of all he began to walk and to speak. A girl ^f likewise, when she had several times plunged her hand (which paralysis had bent back to the elbow) into the water, received its natural straightness and soundness.

[4] sight twice restored to a blind woman, I think that too must be recounted which we have learned was done concerning a woman of Vézelay ^g. In her an overabundance of blood had for a long time taken away the sight of her eyes. She vowed that she would come to Bl. Agilus: she vowed and came, and received health. But because she wished to return without having duly rendered praises to God and Bl. Agilus, as soon as she returned home she lost the light she had recovered. She proposes again a journey to the spring, promising satisfaction for her fault, and that, if she should receive the light, she would praise the Lord openly and profess herself the handmaid of Bl. Agilus. As soon therefore as she entered the land of St. Peter of Rebais, her pupils began little by little to be uncovered, the sight of her eyes to grow clear, and gradually and moment by moment increasing, she fully recovered. Afterward, when she came to the spring, setting forth each thing openly as it had happened, she glorified God and made herself the handmaid of the most blessed Agilus.

[5] strength to a paralytic woman: Bertha of Sanciacum, tossed for seven years by the storms of sicknesses, had fallen into the loss of nearly her whole body. Hearing the name of the sacred spring, she had herself brought thither. A thing incredible, had it not been done in the presence of the people. As soon as she was plunged in, the power of the sacred spring wiped away her languor and pain: and her whom before we had grieved to be unable to walk, to stand upright, or to move her hands, afterward, the pain being changed to its contrary, we marveled to see walking, upright, and endowed with the use of her hands.

[6] a bent girl is freed from her hump, A certain girl bowed down by a hump from her birth could not see the sky, nor lift up her face erect to the stars. She goes to the oft-named place and is sprinkled with the waters; then she is brought to the relics of the Saints which the brethren had carried thither. And when she had kissed them, suddenly she seemed to all who were present, as if someone were pressing from above, to be gradually drawn upward, and her spine to be straightened with a certain crackling. What more? She who, compelled by the burden of her hump, had never ceased to gaze upon the ground, then for the first time saw the heavens with free gaze.

[7] another whose entrails worms were wretchedly gnawing: What shall I say of a certain Lambert, a Fleming, whose entrails were gnawed by worms bred within him? Never rest for the wretched man; the unceasing plague drove off sleep, forbade appetite for food, and at last compelled him, restless, to move from place to place. Herbs applied were without power. Having wandered nearly the whole world, he takes refuge in the suffrages of our Patron and is given the healthful spring to drink. There he learned of how great merit St. Agilus was held. A multitude of worms of no small length, with dark blue heads, mottled in body like a snake, came forth from his belly; and that was his advance to soundness.

[8] But indeed on a certain night some of the sick, who through pressing infirmity were spending a sleepless night, rays of light seen above the spring. saw amid the thick darkness of the night, three times over, rays of wondrous brightness poured for some while over the spring. These things are marvelous, but to marvels more marvelous things succeed.

ANNOTATIONS.

. Mabillon, fell*.

CHAPTER II.

Other benefits of healings obtained by various persons at the aforesaid spring.

A sick woman, A certain matron, born at Barbonne, which villa is situated in the district of Troyes, fell into a languor. The infirmity was drawn out for a long time. Of those things which were thought to profit, nothing was left untried [*]; but all were without profit. For day by day the disease grew stronger and stronger: her hands feeble, her sides drawn together with pain, her buttocks with her legs without sensation, whatever strength was in her knees, whatever in her feet, exhausted; she could never turn herself to the other side. Amid these evils the woman of good hope bore a manly spirit; she gave herself to frequent prayers and applied herself to alms.

[10] who had increased her disease by a diabolical illusion, But when on a certain day she lay alone at home, there seemed to be present an unknown man in mean garments, but with reverend gray hair, who among other things, speaking to her about her infirmity, asks whether she wishes to be healed, and says: Devour a swine's bone ^a, which is commonly called the shoulder-blade, only of the left shoulder; and moreover the order of medicine bids you consume the flesh which will follow the bone when it is drawn out of the shoulder. Do thus, and you will find the health you desire. The woman, greedy of soundness, hastened to do what was commanded; and the flesh being consumed, she carefully breaks up the said bone and tries to swallow it mixed with water. When she had swallowed a little of it, to the aforesaid ills by which she was tormented there was added so vast a swelling of the belly that the stretched skin was thought at any moment to be about to burst. And now the late twilight was drawing on the night.

[11] is healed at the spring of St. Agilus: She indeed, terrified by the nearness of death, has recourse to prayers, calls Jesus to witness, beseeches Mary, invokes all the Saints that they may remember her in this crisis. While she prays, a voice was heard, yet nowhere did the author of the voice appear. Share with me, it says, what you use. She marvels; and while she hesitates over what she heard, these same words had sounded in her ears. Then it says: Ask in the name of the Lord, and it shall be given thee. And repeating the sign of the cross rather often, she was illumined by a ray of sudden light, and looking up she sees on the summit of the roof what looked like a most hideous sow, which, the sign of the cross being made, nowhere appeared. And so the mind of Testa (for that was the woman's name) was most wretchedly tormented as much by the pain of the body as by the illusions of phantoms, and the pain grew heavier day by day. Roused at last by the fame of Bl. Agilus, whose fragrance breathed through all Gaul, she goes to the spring, is plunged in, and, the swelling of the belly being laid aside, the divine clemency is perceived; then after a short interval the restoration of soundness followed.

[12] many others there obtained health; There was also a certain Theodoric, born of the villa of Mariolum, situated in the district of Meaux, who, since his foot had now been contracted for ten years, used the support of a crutch. Washed in the sacred waters, he casts away his crutch, and leaning on both feet came to the monastery, and in the sight of all the brethren, who had gathered in the choir to praise God for this very thing, leaping up he drew from all both tears and laughter. On the same day a girl in like manner recovered her hand. Again on that same day a certain woman, who had endured for seven years a swelling of the belly so great that you would have sworn she was dropsical, learned that the spring was health-bringing, having obtained health.

[13] But since I have by no means kept the number of the fever-stricken who were healed there, others by the spring's waters yet I have thought this worth recording, that a woman of Meaux carried the sacred waters with her to the city. Many of both sexes drank of them, whom the anguish of panting fevers wearied. A wondrous thing! As many as had drunk were brought back to soundness. Indeed both the woman who had carried the water and those upon whom this miracle was wrought afterward came to Rebais and declared the causes of their health in the ears of the church.

[14] In like manner Garnier, a knight of Villeneuve ^b, learned carried elsewhere: how great a power of healing a draught of the spring contained. He kept his bed, and, worn out as much by the length as by the bitterness of his languor, was hindered from moving, not to say from walking. Supported by hope in the spring of St. Agilus, he orders a draught to be brought to him. As soon as it was drunk, there was no lapse of time; but in that same moment he received both the water and soundness. And without delay he came barefoot to the spring, and relates his successes to the brethren one by one; and, as he glowed with wondrous devotion, he professes servitude to Bl. Agilus, and professes also a tax of twelve pence, which, paying them in that very hour, he promised to do in like manner every year.

[15] But that spring was healthful not to bodies alone, understanding restored to a madman. but is known to have profited also the mad, as will be shown in what follows. A certain boy,

while he happened to be keeping cattle in a field, fell asleep by chance. As he slept there seemed to be present a man of tall stature and horrible countenance, at whose sight, being terrified, he was turned to madness. They come to Agilus: the name of Agilus is cried out by the boy's parents, and not in vain: for he who was mad not long afterward recovered his mind.

ANNOTATIONS.

*. That is, not attempted.

CHAPTER III.

Yet other benefits, with a brief apology for the miracles.

A woman whose brother, bitten by a rabid wolf, had died, In what manner a certain woman, Matilda by name, was bereft of her mind, and how by the patronage of Agilus, the man of God, she returned to her natural state, I judge not superfluous to annex; and that the matter may more easily be made clear, it must be taken up from a higher beginning. It happened, then, that a wolf possessed by a demon, or at least by some rabies or other ^a, was disturbing the district of Brie with lamentable ravaging: it did not fear to tear apart the herds both privately and publicly, and even to attack men ^b. But this was most wondrous, that whatever things it had touched with its teeth, even lightly, were forced to die past remedy. And most of the wounded, before they died, went mad ^c. And, not to prolong the account further, at last, attacking the aforesaid woman's brother, it wounded him. When he had expired ^d, the man's obsequies, since he was distinguished as much by birth as by virtue, were performed with many groans and tears.

[17] having fallen into frenzy, is restored to her mind: Matilda meanwhile kept her bed; but on hearing of her brother's death, her infirmity was doubled; and when slumber had crept over her languid limbs, she saw under the image of sleep, as it were, her lately deceased brother, horrible in the covering of a wolf's skin. Awaking, she lost her senses — it is doubtful whether from an emptying of the brain (for she was worn out both by sickness and by long fasting) or from this vision [e] that this evil arose. She at length was brought to St. Agilus. O what she was like! Her face pale, her eyes wild, her hair shaggy, the bearing of her body horrible, her mouth resounding with cackling laughter and senseless words. Such a woman, when she had persisted some days at the suffrages of our Saint, both recovered her senses and recounted the vision which we have related above; but these things being briefly set down, let us lay hand to another miracle.

[18] that of another, who had been bidden in sleep to go to the spring, There is a hamlet near Barbonne ^f, by name Blico, whose inhabitant was a woman who was called Mabila. She, when on a Saturday, evening now drawing on, she was busied in gathering herbs, suddenly felt her arm stiffen. A most bitter pain also seized her shoulders, which, advancing as far as her breast, threatened the imminence of death at any moment. Hearing at last with what great miracles the Lord distinguished his Agilus, having her arm hung from her neck she makes for the spring. She declares to the brethren who were present the cause and manner of her infirmity, and says: After I began to be held by this affliction, as I chanced to be resting, there seemed to be present a man of angelic aspect, who, speaking to me kindly, bade me come hither for the sake of recovering health. I therefore, reckoning that this dream had weight, have come. For the rest, St. Agilus will deign to make good his promises.

[19] her feeble arm is healed: As she said such things (as is wont to happen), some accused her of falsehood, others asserted that she spoke truth, for there was no reason why she should wish to deceive. But we certainly judge her to have been truthful if we weigh the outcome of the matter: for when, prayer having been made, she wished to transfer the offering which she carried in her left hand into her right (and it was in that hand that she was feeble), in that very moment with a great sound her arm is stretched out, the pain is driven off, and her former vigor restored; and she indeed was healed in this manner.

[20] But meanwhile it is well to meet the madness of certain men, the author answers the detractors who, reckoning that this is by no means done by the finger of God, attribute it (the wickedness of it!) to demoniac power; and since they cannot deny the miracles, they take this alone as ground for their calumny, that they are done in a rustic place, where (they say) there is no worship of God, no memorials of the Saints. O the prudence! Men of sublime genius fear lest, for the mockery of mortals, the thing be done by fauns, nymphs, satyrs, or the other country deities. But in vain. For, to say nothing of fables (since it is not fitting to bring in false things as an argument for true ones), in which of the historians ^g is it read that demons restored sight to the blind, mind to the mad, hands to the feeble, walking to the lame?

[21] of the miracles which were done at the spring: But an open-country place seems to me by no means to be blamed, since for the most part the Lord has deigned to distinguish solitudes with wondrous things. That mountain ^h on which the memory of Bl. Michael is held most famous, although it was uninhabited, was nonetheless acceptable to God. To Moses also in the desert ⁱ it is said by God: The place in which thou standest is holy ground. And since our detractors calumniate the spring of St. Agilus, let them remember that Naaman ^k washed away his leprosy in the waters of the Jordan. So the blind man, at the Lord's bidding, washed his eyes in Siloam and saw. But why do I linger longer over examples, the throng of which wearies me? From what I have said it can be sufficiently gathered that, if in an open-country place, if at a spring, if where there is no worship of God, no memorials of the Saints ^l, God works the salvation of his people, it is not to be wondered at. And thus far of these things. Now let us turn our pen to what we began.

[22] A woman, Mary by name, sprung of the kingdom of Lothar ^m, speech given to a woman, was most bitterly distressed, because a great lump in her throat, closing the passages of her voice, had taken away the use of speech. They went to St. James ⁿ. There the woman, having experienced something of the divine loving-kindness, began indeed to speak a little, yet not very intelligibly. Thence they come to Agilus. And when she had spent three days there almost dumb, on the third day, while stammering she strives to name Agilus, the lump which was pressing on her throat departs; and forthwith the office of her former voice is restored.

[23] A certain countryman ^o of the villa whose name is Ulchiae walking to a lame man after confession. was suffering from a ten years' disease of the feet. If ever he had to go anywhere, crutches, the witnesses of his infirmity, were used in place of feet. This sick man, thinking himself to be cured by the help of the thrice-blessed Agilus, goes to the spring, drinks often from it, often washes his body, often repeats his prayers: but no cure. Then one of the brethren said to him: See that nothing lie hidden within your conscience which a sincere confession has not expiated. The man therefore, examining himself, confesses that he had by no means been purged by the scrutiny of a pure confession. And without delay he brings to light all the sins also by whose remembrance he was gnawed. A thing worth recording! In that very hour all his languor fled away, and while the mind is cured, the body too was cured.

[24] A boy named Rohard, whom the villa of Bolorria in the territory of Soissons sent to Bl. Agilus to be cured, as also to a boy. must now be spoken of by me. From him a swelling and pain of the feet had shut off walking, and for his swollen soles to touch anything hard was to increase the pain. Yet his ardor for soundness bids him come to the spring. He goes as best he can, with crutches scarcely steadying his way. A little of the road had been covered when his hands, wearied, were unable to bear the crutches further, and his feet, swelling more, were utterly powerless to make steps. Prostrate therefore on the ground, propping himself on elbows and knees, he advanced somewhat. Traders meet him as he goes on all fours; and learning the cause of his journey, marveling at his devotion, they furnish him a conveyance and food. In this way at last the desired place is reached. Scarcely one day's stay at the spring being accomplished, the boy, the swelling and pain of his feet being subdued, marveled that he went along content with his own feet.

ANNOTATIONS.

CHAPTER IV.

The conversion of two harlots: other benefits.

The conversion of two harlots: Since now the thread of the subject requires it, it is well to tell of the conversion of two harlots, namely Aalidis and Emelina, and the manner of their conversion: of whom the former was born at Chantemerle ^a, the latter at Colomarium [*]. When therefore the day was at hand on which for the first time the solemnities of Masses were to be performed at the church which was being built at the spring of Bl. Agilus, that is, on the IV Kalends of August, on the preceding night, among the rest of the multitude of people came also Aalidis, in heart and habit a harlot; for, as we afterward learned from her own telling, devotion did not draw her to the holy place, but the impure desire of seeking a procurer. And while here and there with wanton glances she looks out for a lover, a sudden sickness arises, which little by little took on such strength that it nearly took away even her speech. The brethren who were present persuade her to confess her guilt, to renounce brothels, to amend her ways. The wretched woman assented by nods and by such words as she could. Meanwhile the pole turns, and, the morning star declining, the icy northern driver of the Bear grows faint. Suddenly streams of blood flood the woman's nostrils, mouth, and ears; and thus that woman was restored to health by the merits of the most blessed Agilus ^b.

[26] a possessed woman freed from a savage demon A certain girl who had lately been made the food of a demon, from the villa which is called Mons, was rather cast out than went out, not by her own faith but by another's; and with the careful guard of her kinsfolk, as

a wild beast bound with ropes, she is brought to the oft-named spring. (O desirable spring, sweet to drink and swift in running, truly thou art sanctified by that living Fountain which Bl. Agilus, while he lived, bore continually in his body.) And what more? After watching and prayer had been made by her kinsfolk in the church of that Saint through a vigil of three nights, when morning came she is washed and given to drink of that most limpid water, and immediately she is restored to herself sound.

[27] Brethren, (as we have learned from the highest Doctor of doctors) this kind of demons is not cast out but by prayer and fasting. But since the moderns delight in brevity, let us now strive in silence sweetly to contemplate how well our Agilus fasted and prayed, who merited this from the Lord for ever. to the greatest joy of all: At length in the greater church this same thing is announced to the brethren, who, laying aside the work of their hands, immediately gather in the choir, and together with fragrant censers kindle bright lamps; and all the bells being rung, they render with tears the praises due to the Savior. Then she goes before the clergy and the people who before had been the scandal of all the folk, and so, uttering shouts of joy with her mouth, she runs up and devoutly prostrates herself before the altar of her Protector. These are thy works, good Jesus, who by such means restrainest our first motions, that they be not turned into passions.

[28] Then after a very short space of time, behold, a certain youth is brought thither by the service of two women, a paralytic youth is healed whose lower half of the body paralysis had long since condemned, and who lodged beside the bridge of Rebais, and was supported out of the goods of the monastery, as piety requires. He, because he was born of the household of St. Peter, was well enough known to nearly all the people of Rebais; his father and mother I too have known. At that same time, so harsh on account of winter that it seemed more needful to care for that poor man against the cold than against his infirmity, our lord John, a monk, was keeper of that place, whose faith his pious works render commendable enough. And without delay he took the poor man, stripped of his own rags, into his arms, and carried him with him to the bath of that spring to be washed. And when he had been dipped there by him three times, he was thus addressed by a certain foolish woman: Venerable old man, you labor in vain, for it is impossible that he should ever be able to walk further. Counting her words as nothing, and proclaiming, if not with his voice yet with his faith, All things are possible with God, straightway he drew back the man whom he had plunged in feeble, most like to a dead man, and, taking refuge at the sanctuary of his patron Agilus, laid him half-alive before his altar.

[29] O miracle of great power, and to be compared with those of the apostles! with wondrous applause of the people. After the monk had persisted a little in prayer, and had felt that the sick man was restored to his former warmth, taking his right hand he thus said: Rise in the name of the Lord, and in honor of Bl. Agilus. And rising ^c he stood firmly and more firmly [] began to walk through the church. And since so unusual a thing ^d could by no means be hidden, flying fame summoned the neighboring inhabitants of the deed. For it was a Sunday, and the abbey bells were resounding far and wide. Innumerable persons therefore of both sexes gathered, and, with him going before, hastened to the monastery, singing these things and the like, and saying to one another: Agilus, great father, thou art our prince and bishop; for to thee the glorious king Dagobert [e] handed over secular power over us, and by the authority of royal dignity confirmed it, that it might not be broken by any rash man. To thee also St. Faro [f], prelate of Meaux, granted the government of his dignity in the parishes adjacent to thy church; and, what is greater, St. Martin ^g, supreme pontiff of the See of the Romans, confirmed both with an adjuration and the binding of an anathema ^h. Let us go therefore, let us run, and let us, both clergy and people, render to our Lord devout praises for all these things. For he is the physician of our souls and bodies; he is made all things to us all.* And when the simple crowd professed this, what were we to do who seemed to stand at the head? At last we could find nothing more advisable than to commend our vows and theirs to Bl. Mary and to Agilus, the imitator of her Virginity, that by their intervention they might be made acceptable to the divine Majesty ⁱ.

ANNOTATIONS.

Faro the holy shepherd, seeing these miracles, Endowed the place with a noted liberty for ever, Confirming it likewise by the sanction of King and Pope.

*. Perhaps Coulommiers on the Morin. . Mabillon, firm*.

CHAPTER V.

The remaining benefits obtained at the Saint's spring.

A paralytic hand is restored to vigor: But since the memory of Bl. Agilus has made the devout more devout, it seems fitting to me to record still something of his distinguished miracles. First indeed I shall warn the negligent, and those who are nauseated at what has been done among us, that they should fear; for if these things had been done in Sodom, they might perhaps have amended and corrected even them. On a certain Sunday, while the exceptional faith of the Canaanite woman was being read in church, by the faith and the intercession of that same Saint one of his little servants was healed in this manner. A certain son of Peter of Bollevillare had come thither, who long had one hand useless for everything; and when he washed it a little in the health-bringing water, suddenly its natural vigor returned, and like a rod bent by hand and immediately let go, it sprang back to its former state. This same thing we celebrate in the customary way, except that by someone's negligence the man healed was not present in the choir of the psalm-singers.

[31] To those who wish to know we have set forth in a few words with what powers the spring of Bl. Agilus glowed in that winter. another paralytic washed in the spring's water Now in fewer we shall set forth with what it flourished in the following spring. Yet we pass over many things, because we hasten to greater and more recent ones. For he who should try to describe the ailments of heads, ears, teeth, bowels, and other members healed by the sprinkling of this water, would sooner lack time than abundance of matter for speaking. For at the aforesaid season the more frequent signs of such kind were wrought, in proportion as men are more abundantly sick at that time. Hearing fame of this kind, a certain poor woman of Villare [*], who, as her neighbors assert, had long remained in widowed chastity, on the seventh day of Easter directed her journey to this quarter, to make petition for her miseries. For she was the parent of five orphans, of whom the firstborn was so powerless in all his limbs that he could not cross the threshold even of his own house without help. Him, I know not how, she set upon an ass, and brought him with her household, who were hastening hither for the sake of the vigil. When they had arrived, all who had gathered for the vespers of Saturday looking on, the sick man is bathed in that hallowed spring and is laid in a small chamber of the church.

[32] Then the mother, whose mind toward her offspring ever remains the same, is found sound in the morning: passed the night there in tears, praying and asking that the Lord would provide for her necessities. Why do we delay further? About the hour of the Lord's Resurrection the young man finds himself sound, his mother however still not knowing it. And when day was dawning, and the pilgrims, crying out, said over and over: God help us, God help us. Let us go, let us depart, we must delay no longer — the widow begs her own neighbors to wait a little, and to lend help for bringing back her son; and going to him she said: Rise, my son, our neighbors are waiting for you. To whom he said: Sweetest mother, weep no more from now on, for I have been made sound by God's loving-kindness. She answered: Then give honor to God by governing yourself. And presently, clothing himself and raising himself, he stood firmly. All these things lord John carefully observed, and to the man who wished to seize his crutch he said: Let it go now, my son, and come quickly to the altar of Bl. Agilus. He, manfully fulfilling the command, and kissing it, went round it three times, and thus thereafter remained sound. Then indeed all the pilgrims, beholding and magnifying God, declared that the widespread fame of Bl. Agilus was true. Plainly blessed is he who understood concerning the needy and the poor — nay, understood still wisely, sweetly, and strongly. The oft-named keeper therefore, the chapter being convoked, sets forth the matter from the beginning. Whence for the whole week we saw the brethren more cheerful in God's service.

[33] A certain boy of about fourteen years, sprung of Burgundy, whose name was Garnier, being seized with disease at Rebais, had fallen into a contraction of the sinews in the knees, a boy who had begun to recover at the Saint's tomb, so that with his shins and heels bent back to his buttocks, and nearly his whole body rolled up, he could move himself only by leaning on little stools and crawling along the ground. And so continuing for nearly three years, dwelling in the hospice of the poor, he begged. He, admonished by the exhortation of certain persons with whom he lived, betaking himself by crawling with good faith, according to the understanding of that age, to the tomb of St. Agilus, situated in the church of blessed John the Baptist ^a, and faithfully applying his aching and stiff knees to it, implored God's mercy through the Saint's suffrage.

[34] is fully healed at the spring. And without delay he felt his right knee loosened from its stiffness, and his foot with the shin stretched out somewhat; and thereupon, when he had now made it his custom to go thither frequently, both knees began to cease aching and to loosen, and the shins to stretch out, so that after some time, going to the tomb as he was wont, leaning then on no support, and raising himself a little, he walked around the tomb, circling it three times. Nevertheless not even then did he fully recover, nor could he yet move except a very little way without stools, until, casting himself into the healthful water at the basilica and spring of St. Agilus (in which place a special grace in such matters is known to reside), he was strengthened into a greater vigor of limbs, and on the following day was seen to walk without support, and stirred up the greatest amazement and joy among the people ^b.

ANNOTATIONS.

written by the same author which perished in the burning of the monastery, as indeed Belfort attests in the appended notes that many codices perished in it. And that more miracles had been written he himself confirms in the same place in these words: One of the Brethren had promised to send me many other things about them worth reading, and especially the kind and manner of the sudden death of a certain man who by the command of a secular abbot was carrying to Paris the gold and silver plates of those very relics, not yet burnt, to be sold to goldsmiths. But the injury of the times prevented it. Nor have more things come to us, so that we are compelled to make an end here.

*. Villers.