Sisters

CONCERNING THE HOLY SISTERS, VIRGINS OLIVERIA AND LIBERATA, AT CHAUMONT IN GAUL.

Sixth Century

Oliveria, Virgin, at Chaumont in Gaul (Saint) Liberata, Virgin, at Chaumont in Gaul (Saint)

I. B.

[1] The name of Chaumont belongs to not just one town in Gaul. For to pass over the County of Chaumont in Lorraine, whose name has perhaps now fallen into disuse, there certainly existed one in approximately the region where the river Murta flows into the Moselle, and it seems to be mentioned under the name of Calmons in the division of the kingdom of Lothair, and is assigned to the portion of Louis, and is joined to Upper Sarachowa, situated near the river Sara or Sarava. But setting aside this Chaumont, the municipality of Chaumont in the Bassigny region is the chief town of Champagne, at Chaumont, near Rethel, not far from the river Marne, placed upon ^a high cliff, as Papirius Massonius writes. Another is Chaumont in the Vexin, ^a very charming town, as Philippus Brietius writes in his Geographical Parallels, part 2, book 7, chapter 3, section 3. Mention of it is found in Ivo of Chartres, letter 28. Finally, another, which concerns our purpose, is Chaumont, about three leagues from Chateau-Porcien, and not much farther distant from Rethel. On this mountain Saint Berthaldus the Scot led an anchoritic life in the time of Saint Remigius, Archbishop of Rheims, with his disciple the Blessed Amandus, likewise ^a Scot; of whom we shall treat on June 16. Afterward ^a monastery of Regular Canons was founded there, of the Premonstratensian Order's monastery, and subsequently given to the Premonstratensians. Pagius in his Premonstratensian Library and Claudius Robertus in his Christian Gaul have made mention of it.

[2] In the church of this monastery, besides the relics of Saint Berthaldus, the relics of the holy Virgins Oliveria and Liberata are also customarily preserved with great veneration. Saints Oliveria and Liberata are venerated, But in the memory of our parents ^a fortress was built on that mountain, the monastery was built elsewhere in the vicinity, and the same sacred relics were transported to it. Molanus mentions them thus in his additions to Usuard: on February 3; At Mont-Chauve, of the holy sisters Oliveria and Liberata, Virgins. Ferrarius and others also record them. Saussaius under February 5 writes thus: At Mont-Chauve, the passing of Saint Liberata. In his Supplement, however, under February 3: At Chaumont, Saint Olivaria, Virgin.

[3] I. Lietavius, Prior of Chaumont, published in the year 1634 ^a Life of Saint Berthaldus, in which he mentions these holy Virgins, although he calls one Oliva instead of Oliveria. a disciple of Saint Berthaldus, The belief of the people, as he says, received from their ancestors, is that they were trained to perfection by Saint Berthaldus: that they were natives of Altavilla, ^a village one and ^a half leagues distant from Chaumont. born in that region, Some would have their parents been lords of Altavilla, others at least distinguished for wealth and virtue. They are said to have frequently come secretly, without the knowledge of their parents and acquaintances, to Saint Berthaldus, and to have drunk from him heavenly teaching, and to have been especially provoked to preserve the flower of their chastity inviolate and to seek the bridal chamber of the heavenly Spouse. In order to dedicate themselves entirely to this Spouse, having spurned their parents' possessions and the blandishments of mortal life, they led their life in the forest of Chaumont.

[4] In the midst of this forest two excellent springs flow, distinguished by their names, separated from each other by ^a musket shot. where springs sacred to them are, Many people afflicted by fevers or other diseases flock to the spring of Saint Oliveria, or Oliva, and in the neighboring chapel, which was recently restored through the zeal of the Abbot of Galmet, they pour forth prayers before ^a very ancient image of the same Virgin, preserved even when the chapel was otherwise destroyed. and the chapel of Saint Oliveria. Hardly ^a Sunday or feast day passes without some people gathering there for the sake of piety. So writes Lietavius.

CONCERNING SAINT LAURENCE THE ILLUMINATOR, BISHOP OF SPOLETO IN UMBRIA.

ABOUT THE YEAR OF CHRIST 576.

Laurence the Illuminator, Bishop of Spoleto in Umbria (Saint)

By the Author I. B.

[1] It is reported in the Acts of Saints Carpophorus and Abundius, which we shall present on December 10, and which exist in Mombritius sprinkled with very many errors, Formerly apostolic men journeyed from Syria to Italy, that twelve apostolic men came to Italy from Syria in the times of Diocletian and Maximian. Although there are those who would have them journeyed from Antioch to Rome with Saint Peter, and that most of them survived to the times of Domitian. These were Anastasius and his two sons Briccius and Eutychius, and nine grandsons: Carpophorus, Abundius, Laurence, John, Teudila, Isaac, Proculus, Herculanus, and Baractalis, whose name, however, does not appear in Mombritius.

[2] Anastasius is said to have suffered martyrdom at the Aquae Salviae, ^a place not far from the Porta Capena, adorned with ^a famous monastery and the relics of another Saint Anastasius, the Persian Martyr, under the leadership of Saint Anastasius the Martyr, as we said in his Life on January 22, section 4, number 16. Ludovicus Jacobillus, volume 1 of the Saints of Umbria, under January 5, in the Life of Saint John I, Bishop of Spoleto, reports that he was killed on December 5, because he considers him to be the same person who is mentioned on that day in the Roman Martyrology. He seems to us to be ^a different person, different from the one recorded on December 5 in the Martyrology: since he was inscribed in the Martyrology by Baronius from the Greek Menologion, in which it is reported that he voluntarily ran to the arena, and standing in the midst of the assembly freely preached, and for that reason was beaten with scourges, beheaded, and cast into the sea. Baronius, summarizing this more briefly, says he voluntarily offered himself to the persecutors from the ardor of martyrdom. But the parent of Saint Carpophorus, Anastasius, sought out with the greatest diligence and care by the lictors and brought before the tyrant, was beaten with knotted clubs for ^a very long time, and finally shut up in ^a most foul prison, tormented by the long wasting of imprisonment, and beheaded at the Aquae Salviae. These accounts do not agree with each other.

[3] Saint Briccius, or Brictius, having suffered much as ^a Bishop, finally rested in peace at Martula in Umbria on July 9. Saints Carpophorus the Priest and Abundius the Deacon were crowned with martyrdom at Spoleto on December 10. the rest are venerated in Umbria on various days: Saint Proculus is said to have been Bishop of Carsulae and Terni, and is venerated (according to Jacobillus) on April 14: Ferrarius on that day places Proculus II, killed by the Goths, whom Ughellus places on June 1, Jacobillus on December 1. Saint Herculanus I, Bishop of Perugia, died ^a martyr on November 7, on which day, however, the Roman Martyrology records Herculanus II, whom others place on March 1. Saint Baractalis was killed for Christ at Spoleto on October 9. Saint John I, Bishop of Spoleto, is said by Jacobillus to have died on January 5. Saints Theudila, Isaac, and Laurence are written by Ughellus, volume 1, part 2, page 166, to have been consumed by martyrdom on July 22: on which day we find their names in no Martyrologies; nor anywhere the name of that ancient Saint Eutychius, or Euticius.

[4] others likewise from Syria in the sixth century, Many with the same names flourished in the times of the Goths, namely in the sixth Christian century: Saint Eutychius the Abbot who is venerated on May 23, Saint Isaac on April 11, Saint John Bishop of Spoleto Martyr on September 19, and another Saint John of Penaria, Abbot near Spoleto, on March 19. Saint Proculus II, Bishop of Terni, Martyr, on June 1 or December, as already indicated. Saint Herculanus II, Bishop of Perugia, Martyr, on March 1. Saint Laurence, Bishop of Spoleto, on February 3. And because certain of these were Syrians (for Saint Gregory reports this of Saint Isaac, and the Life of Saint John of Penaria states it of him; some also of those whom we have previously mentioned from the Acts of Saints Carpophorus and Abundius set out from the same place), hence perhaps both the calendars of certain Churches have been disturbed, and those bands of Saints have been supplemented with reinforcements drawn from ^a much later or much earlier age, perhaps some are the same, as if all who are numbered had come from Syria at both times: which, however, learned men deny regarding some of them. Thus we see that however many apostolic men came from Ireland to our Belgium at different times, they were subsequently, by unskilled writers who lived long after their era, all made companions of some one primary figure, and some who were born in Belgium or Gaul were joined to them.

[5] However the matter may stand, Umbria has contracted great shadows, if not darkness, concerning the deeds, origin, and era of its ancient Saints. There will be those from that nation who will at some time dispel them with learned studies: the matter is obscure, and some have begun not unsuccessfully; yet no one has as yet restored full light. For us, removed by so great ^a distance and unable to examine the records of all Churches (for many have been destroyed by wars and the sacking of cities), it will be enough if, holding ^a torch before us, even ^a smoky and sometimes dim one, we follow from ^a distance.

[6] And Saint Laurence indeed, who is ascribed to that second band of newcomers from Syria, Saint Laurence the Illuminator, one of the later group, is recorded on this day by Ferrarius in his Catalogue of the Saints of Italy, and by Ludovicus Jacobillus on February 4, because on that day he is venerated at Spoleto, the third day being occupied by the annual festival of Saint Blasius the Bishop. Ferdinandus Ughellus also mentions him in his Catalogue of the Bishops of Spoleto, and writes that he came from Syria to Pope Vigilius and died on the third of February in the year 576; he died on February 3, 576 and so does Ferrarius: Jacobillus reports that he came somewhat earlier. All agree that the surname of Illuminator was attributed to him from antiquity. Jacobillus and Ferrarius cite ancient Readings customarily recited at his feast, and other records, from which, since we lack them, we have rendered into Latin the Life published in Italian by Jacobillus.

[7] The Blessed Peter Damian makes mention of Saint Laurence, although he does not name him, in his letter 9 to Pope Nicholas II, who was elected in the year 1058 and died on July 27, 1061; and this letter is Damian's Opusculum XIX on the Abdication of the Episcopate, where in chapter 1 he has the following: [celebrated in memory in the time of Blessed Peter Damian, in the eleventh century] That Bishop of Sabina also, who deserted the pontifical throne and, despising the priestly dignity, built the monastery of Farfa -- what ^a noble man in Christ he was, the ancient tradition testifies, which celebrates the marks of his sanctity; the modern devotion testifies, which frequents his pious memory with blessing. Gregory the monk of Farfa, ^a contemporary of Blessed Peter Damian, cited below by Jacobillus, also makes him ^a Bishop of Sabina: Jacobillus contends that he was always regarded as ^a Bishop of Spoleto by the people of Spoleto, who possess both his relics Bishop of Sabina or of Spoleto? and celebrate his annual memorial: he acknowledges, however, that he was perhaps transferred from the See of Spoleto to that of Sabina. Ughellus both counts Laurence ninth among the Bishops of Sabina, as the founder of the monastery of Farfa; and eleventh among those of Spoleto, whom he writes to have laid aside the episcopal insignia and sought the wilderness, with no mention made of the monastery of Farfa; nor does he inquire whether they are the same or different.

[8] The monastery of Farfa, or Farfarense, commonly called "di Farfa," is not far from the river Farfarus, or Fabaris, which flows into the Tiber above the temple of Feronia. Blondus describes it in Umbria, or the fourth region of Italy, thus: the founder of the monastery of Farfa. After ^a very long course, once Farfarus has left the mountains, it flows through cultivated plains, bordered on all sides by shady trees. In this most pleasant plain ^a very large monastery, called Farfense, overlooks the river itself on the right, where is it situated? possessing about ten castles, the first of which, called Fara, is placed upon ^a hill overlooking the monastery. Leander, in his description of Umbria, reports that the monastery itself is situated on ^a hill: On its right, he says, that is of the Farfarus, on ^a beautiful hill is the monastery, once sumptuously built, of Farfa. Both write that it is situated to the right of the Farfarus, because it is to the right for those going from the mouth toward the sources: we would call it the left, because to the river itself flowing from its source as from its head, it truly lies on the left side.

LIFE

Written in Italian by Ludovicus Jacobillus.

Laurence the Illuminator, Bishop of Spoleto in Umbria (Saint)

From the Italian of Ludovicus Jacobillus, translated by I. B.

CHAPTER I

The Arrival of Saint Laurence in Italy, His Priesthood. Regular Clergy Established by Him.

[1] At the time when Saint Hormisdas was governing the Roman Church, Anastasius the Empire, Theodoric King of the Ostrogoths Italy; Severus, the usurper of the Patriarchate of Antioch [Severus, pseudo-Bishop of Antioch for five or four years, persecutes the Catholics:] and most fierce defender of the Eutychian heresy, supported by the power and authority of the Emperor, who was tainted with the same stain, around the year of Christ 514 waged ^a cruel war against the Catholics inhabiting Syria. For he both drove orthodox Bishops from their Sees and substituted heretics; or if there were some whom he could not cast down from their legitimate throne, he nevertheless intruded rivals and competitors, who would gradually spread the pestilence among the people: and he devised other outrages, and oppressed the Catholics with whatever evils he could. Therefore very many of these, lest they be forced to witness that abomination which they could not resist, many migrate from Syria; and finding themselves unable to bear any fruit at all, migrated from their homeland -- namely from Antioch, Jerusalem, Caesarea, Laodicea, and other places of Syria and Palestine -- to foreign provinces, where they might be allowed to be pious and Catholic in safety.

[2] From all this multitude about three hundred came together, with the plan of seeking Italy and approaching Rome, the capital of the world, three hundred to Rome: and there reverently visiting the bodies of the Saints and the temples dedicated to them: and thence, in whatever places and manner the Roman Pontiff should judge, they would sow the Catholic faith and, if fortune so required, pour out their lives for Christ, who had first laid down His own for their salvation. And so there came into Italy, divided into various bands, about three hundred persons, men, women, monks, ecclesiastics, laypeople, of every order and condition; many connected to each other by blood: as is mentioned in the Acts of Saint Carpophorus the Martyr, and of Saints Isaac, Eleutherius, John, Lazarus, and others who were from that company; as was also Saint Laurence, whose deeds we here undertake to narrate. When all were at Rome together, they frequently held meetings in secret places, [from among these some were made priests by the Pope, and preached throughout Italy,] having first greeted the Pontiff with the greatest humility and reverence; by whom many were admitted into the Clergy, and also initiated into the priesthood, and sent in various directions throughout Italy, usually in pairs, to preach the Gospel, and they drew very many to the true faith and the pursuit of piety by their sermons and the sanctity of their lives.

[3] Since indeed, as the flood of heresies overflowed -- especially the Arian, Nestorian, Eutychian, and Theopaschite -- the people of Antioch were gradually sliding into more numerous and more shameful crimes: by Divine vengeance first the Emperor Anastasius was killed by lightning in the year 518; then Severus was cast down from the See Severus expelled, which he had occupied through the utmost madness; finally in the year 525 Antioch was partly disfigured by fire, partly shaken and overturned by ^a terrible earthquake, Antioch shattered by earthquake, with an infinite slaughter of mortals: so that the city itself seemed to rise up against its own inhabitants, and to be unable to bear so great an ingratitude toward God; so that where those who professed the religion of Christ had first been called Christians, there especially an impiety hostile to Christ should rage.

[4] When Laurence came to Rome with the sacred company we have mentioned, he was kindly received by Saint Hormisdas: for when the most wise Pontiff saw him endowed with the best character, Saint Laurence dwells for some time at Rome: the most blameless morals, remarkable erudition, and knowledge of Divine matters, he retained him with himself for some years, and advanced him through all the grades of ecclesiastical offices to the priesthood. Then, made ^a priest, having blessed him, he consented that he should set out for Umbria to certain of his former companions: by whom he was regarded and honored in the place of ^a father on account of his singular learning, prudence, and sweetness of character. he preaches in Umbria: With these he began to direct all his industry toward the cultivation of souls, and especially toward uprooting the tares of the Arian heresy, which were widely springing up throughout Italy under the dominion of the Goths.

[5] Then devoted to the quiet life, in the very flower of his age, he withdrew to ^a place eight miles distant from Spoleto, called Penolacum, because it lay at the foot of Lake Velino. Here, with the consent of ^a wealthy man, the lord of the place, he builds ^a monastery, beside Lake Velino he founds ^a monastery, and shuts himself up in it together with that same man, who, placing himself under his discipline, gave him ^a certain estate of his near the monastery, and thereafter ministered to him with outstanding zeal of charity and modesty, and at last closed his life there with ^a holy end. When the fame of Laurence's sanctity was spread abroad, many flocked to that monastery from the Clergy of the Church of Spoleto and others from neighboring places, and gave themselves over to him to be instructed in piety. In this manner, around the year 521, he established there ^a congregation of Regular Canons, and in it he establishes Regular Clergy: much like the one that Saint Augustine had established at Hippo in Africa about 130 years earlier: for the Rule of Saint Benedict had not yet been promulgated.

p. Pedelucum is ^a town (whether it is the same as what this writer calls Penolacum, we do not know) near Lake Velino in Umbria, which the Italians now call from it the Lake of Piediluco, "lago di Pie di Luco," as Leander, Blondus, and Cluverius attest.

CHAPTER II

The Episcopate of Saint Laurence. His Abdication. The Foundation of the Monastery of Farfa.

[6] When Laurence had spent nearly twenty years in this manner of life, Saint John, Bishop of Spoleto, ended his life by ^a noble martyrdom. The Clergy, he is elected Bishop of Spoleto against his will: whose fame for religious life was celebrated, chose Laurence by unanimous consent to succeed him: Pope Vigilius ratified the election in the year 541, and compelled him, who was declining the appointment out of humility, to submit his shoulders to the burden. The people of Spoleto, rejected by the people, cried out that ^a Bishop ought to be taken from their own nation, not some foreigner; and accordingly shut the gates against his approach. Laurence, ^a good and modest man, when he saw himself barred from entering the city, placed his knees upon the ground and prayed to God that, since he had undertaken this burden out of obedience to His Vicar on earth and out of zeal for the salvation of souls, He would declare His Divine will concerning the bearing or laying down of it. He had scarcely spoken these words he opens the gates by prayer: when the gates opened of their own accord, and the Spoletans, astounded by this portent, received him with great honor and joy.

[7] Laurence neglected absolutely no part of the episcopal office: assiduous in prayer, cautious and sincere in his words, generous in dispensing alms, diligent in carrying out every work of charity and religion, he flourishes with virtues worthy of ^a Bishop: patient in adversity, faithful in the charge committed to him, steadfast and firm in the observance of the Divine laws and Apostolic Constitutions, ready to bring help to all; so gentle and kind that no one departed from him without being filled with consolation and cheerfulness, however great the trouble under which he had come to him. Moved by his great goodness, prudence, and charity, many of the people vied with each other in giving him possessions, money, and various furnishings, that he might use them at his discretion. He retained part of the possessions thus donated, he wisely administers what was given to him: so that from their revenue he might live, though very frugally, and support his household, and provide for the sustenance of his successors; the rest he spent on the adornment of sacred buildings, the provision of Divine worship, and the relief of the poverty of the poor. He was marvelously illuminated by heavenly light and restored sight to many, he becomes famous for miracles; hence called the Illuminator: both bodily sight to those deprived of light, and spiritual sight to those blinded by the darkness of vices; and he performed other miracles by Divine power: so that from this it is thought that the surname of Illuminator was given to him.

[8] He had already been pasturing his flock in holy fashion for eleven years, four months, and eight days; when, allured by the desire for ^a tranquil and quiet life, not without the sorrow of the people, he abdicates the episcopate: having obtained the consent of the Pontiff, he hands over the episcopate to ^a certain Peter, ^a holy man, in the year 552, and withdraws to the estate of Acutianus in the Sabine territory. Here, assisted by the donations of pious men, he builds ^a temple and monastery, dedicated to the Virgin Mother of God: and because it was near the river Farfarus, it was called the Abbey of Farfa, commonly "di Farfa." In it he himself assumed the monastic habit, together with not ^a few laypeople who wished to lead their lives under his direction: he founds the monastery of Farfa, they chose him as Abbot, and adopted the Rule of Saint Benedict, already widely celebrated throughout Italy and other provinces, as their own to observe. When the fame of his and his companions' most holy manner of life was spread abroad, soon increased in men and resources, certain wealthy men donated estates, houses, and other possessions to the monastery: and so many flocked thither for the exercises of the monastic life that in ^a short time there existed ^a very large congregation of the most proven monks.

CHAPTER III

The Death and Celebrated Memory of Saint Laurence. The State of the Monastery of Farfa.

[9] he dies in 576, on February 3. At last, heavy with age and merits, Laurence departed this life in the same monastery of Farfa, on the third day of February, in the year 576. His body, religiously buried by the monks in the church, was afterward translated beneath the high altar. he is venerated on the fourth: His annual feast in the city and diocese of Spoleto is celebrated on the following day, the solemnity of Saint Blasius occupying the third day.

[10] Concerning this holy Bishop and Abbot, on February 3 Ferrarius treats in his Catalogue of Saints published in the year 1625, praised by writers and Pontiffs: with these words: At Spoleto, Saint Laurence the Bishop. The Blessed Peter Damian also mentions him in his letter to Pope Nicholas II. John, when he had dedicated the church of Farfa in the year 702, confirmed by ^a special diploma all the members, goods, and privileges of that monastery to Saint Thomas of Maurienne, its Abbot and restorer: in which diploma he calls Saint Laurence the Bishop and founder of the said monastery of Saint Mary of Farfa, on the estate of Acutianus. Gregory the monk of Farfa, born of the noble family of the lords of Catinum in the Sabine territory, composed the Chronicle of his monastery in the year 1098. In it he reports that Saint Laurence came from Syria to Italy in the first times of the Goths, with his sister Susanna, he had ^a sister Susanna, Isaac and John his relatives, who were monks near Spoleto; that he was made Bishop of Sabina, abdicated that dignity; founded the monastery of Farfa in the Sabine territory, on the estate of Acutianus, and was its first Abbot, and died there in holiness: the monastery of Farfa was destroyed that after his death the monastery was destroyed by the Lombards, and at last, under Pope John V, was restored by the aforesaid Abbot Thomas, and restored, with Duke Faroald of Spoleto providing the expenses.

[11] The first times of the Goths are reckoned from the year of Christ 493 to 526, during which entire period Theodoric held power in Italy. When did Saint Laurence come to Italy? What therefore we have established, that Saint Laurence came to Italy in the year 516, agrees with the opinion of the cited Chronicle, and with Pope Saint Gregory, who in book 3, Dialogues, chapter 14, writes of Saint Isaac, companion of Saint Laurence: "In the earlier times of the Goths, the kingdom of the Goths in Italy founded in 493 he came from the parts of Syria to the city of Spoleto, and survived almost to the last times of the Goths": and he reports the same of the holy Abbots Spes and Eutychius. The kingdom of the Goths was destroyed in the year 554 by the eunuch Narses, destroyed in 554 commander of the forces of the Emperor Justinian. Those who trace the first times of the Goths back to the year 430 are mistaken. Alaric did indeed come into Italy with ^a most powerful army of Goths, and captured the city of Rome in the year 410. But after ^a few days he departed and returned to Pannonia, where the Visigoths then reigned, who afterward occupied the Spains. The Goths, or Ostrogoths, invaded Italy in the year 493, under the leadership and auspices of King Theodoric, who died in the year 526. Therefore the first times of the Goths should not be reckoned from the year 410: from which year to 554, when the dominion of the Goths was extinguished, 144 years intervened, and it is not likely that those holy men lived that long by the ordinary course of nature. The plainer and safer approach is that they lived from about the year 516 to 554, which is an interval of thirty-eight years.

[12] Furthermore, in the above-written Chronicle Laurence is called ^a Bishop of Sabina, Saint Laurence, Bishop of Spoleto, when he was in fact Bishop of Spoleto, as all ancient records confirm: and the diocese of Spoleto always regarded and venerated him as its own Bishop: his body is preserved at Spoleto in the church of Saint Peter, and the citizens celebrate his annual solemnity. If anyone thinks the authority of the Chronicle should not be set aside, it will have to be said that he was first Bishop of Spoleto, afterward translated to the See of Sabina, perhaps later Bishop of Sabina, and finally, having laid down even this dignity, retired to the estate of Acutianus in his diocese, founded the monastery, and became ^a monk in it. But if he founded the monastery immediately upon resigning the throne of Spoleto, he did not do this except with the permission of the Bishop of Sabina, since it was in ^a place subject to his jurisdiction.

[13] When the disciples of Saint Laurence, and afterward Saint Thomas himself and other Abbots and monks, flourished with great sanctity of life, many colonies were led from that monastery, many monasteries, I say, were founded throughout Italy by them, bound to the statutes of Farfa. The Farfan monks establish many monasteries elsewhere: Many Dukes of Spoleto as well, Supreme Pontiffs, and other powerful men, donated many and great possessions to that monastery. Ancient records survive which attest that the Farfans possessed in various provinces 683 churches and monasteries, two cities -- Centumcellae with its port and Alatrium -- five castaldates, 132 castles, 16 towns, 7 ports, 8 salt works, 38 estates, their immense possessions, 14 villas, 82 mills, 315 villages, numerous lakes, pastures, tithes, customs duties, and other goods. Many monasteries and churches in Umbria were subject to it: in the diocese of Spoleto, two monasteries and ten churches; in that of Assisi, one monastery and four churches; two in that of Terni. The Abbey of Farfa was then given in the year 1388 to secular clergy in commendam, as they call it; and Benedictine monks of the German nation were introduced into it. But in the year 1567, when the Germans were removed, Pius V, Supreme Pontiff, established there others from the Cassinese Congregation, over whom presides ^a claustral Abbot, and over him another Commendatory Abbot, now diminished, who holds temporal and spiritual jurisdiction over eight castles and several villages: the most ample other possessions having been restored to the Apostolic See.

h. Rather 553.

CONCERNING SAINT PHILIP, BISHOP OF VIENNE IN GAUL.

ABOUT THE YEAR 578.

Philip, Bishop of Vienne in Gaul (Saint)

I. B.

[1] Very many Bishops adorned the See of Vienne with the splendor of their illustrious sanctity. Three are inscribed in the calendar on this very day: Saint Simplicius, of whom we have already spoken, Saint Philip, and his successor Euantius. Philip is mentioned by Johannes Chenu, Philip, Bishop of Vienne, Claudius Robertus, Johannes Boscius, and Johannes Lievraeus, as the twenty-fifth Bishop, twenty-fourth according to Demochares.

[2] Ado briefly summarizes his deeds thus in his Chronicle under the times of the Emperor Tiberius Constantinus: Philip, Bishop of Vienne, flourished with great renown. In his time the monastery of Saint Andrew the Lower at Vienne was founded by Remila Eugenia, daughter of Duke Ansemundus, and left by testament to the Mother Church. For another monastery of Saint Andrew the Upper, situated on the hill of the city, already existed. He persuades the Virgin Remila to build ^a monastery: For the most blessed Leonianus had founded it in the times of Saint Avitus, Bishop of the same city: where that same Remila had been nurtured under regular discipline. Concerning Saint Avitus we shall treat on February 5. Concerning Saint Leonianus on November 16, of whom mention is also made on January 1 in the Life of Saint Eugendus, chapter 2. Saussaius writes that Remila was induced by pious persuasions from Philip to found that monastery; and he calls her Remilla, elsewhere Romelia, Boscius calls her Remilia. Her father, moreover, Saussaius and Lievraeus call Ansalmundus.

[3] In the sixth year of the reign of Guntram and his brothers, the year of Christ 566, the Second Council of Lyon was held, at which Philip was present and subscribed in the first place. Baronius, volume 7, under the year 570, number 23, writes that this was the first Council of Lyon; because he had not seen the earlier one, held in the time of King Sigismund, which Sirmondus afterward published. he attends the Second Council of Lyon; Mention of Philip and of that Council is made in canon 1, first annotation, distinction 16, where the principal Synods are reviewed; and concerning this one the following is stated: The twenty-third, at Lyon, in which the Fathers established eighteen Canons, of whose authorship Philip, Bishop of Vienne, was the principal. the principal author of its Canons: But only six canons of that Synod survive. For all those things that were decreed concerning the Bishops Salonius and Sagittarius are missing, though Guntram had ordered that Synod to be assembled principally for their case, as Gregory of Tours, book 5, chapter 20, attests.

[4] When afterward ^a dispute arose between Kings Guntram and Sigebert, says Gregory of Tours, book 4, History of the Franks, chapter 42: King Guntram assembles at Paris all the Bishops of his kingdom, then at the Fourth Council of Paris, convoked for peace among the Kings, in order that they might declare what the truth held between both parties. This is the Fourth Synod of Paris, held in the twelfth year of King Chilperic and his brothers, namely the year of Christ 572. What was done for the reconciliation of the Kings is not clear. The Bishops confess in their decree to Bishop Aegidius of Rheims, to which the same Philip of Vienne subscribed in the first place, that they were summoned to Paris for public affairs and the complaints of private individuals. The outcome of the Synod Gregory indicates in the cited chapter of book 4: in vain: But so that the civil war might grow to greater destructiveness, with sins so disposing, they delayed hearing them.

[5] While the Bishops remained at Paris, Pappolus, Bishop of Chartres, complained to them that in the castle of Dunois, he removes Promotus ordained as Bishop within another's diocese, ^a town of his diocese, ^a certain Promotus had been ordained Bishop by Aegidius, Bishop of Rheims, contrary to the Canons. A synodal decree was sent by them to Aegidius, that he should summon Promotus to himself and keep him with him, so that he might henceforth inflict no injury on his own Bishop or Church. They also gave letters to King Sigebert of Austrasia himself, and writes to King Sigebert not to defend him, in which they state: Recently, having been summoned, not without the connivance of your glory, as we believe, and coming to Paris, we have learned that ^a new and unheard-of ordination was performed in the castle of Dunois, in the parish of Chartres. Although we can scarcely believe that this could have been done with the consent of your glory, nevertheless if you have consented to such obscene and universally contrary actions through the wicked suggestion of anyone, purge the conscience of your sincerity from the defense of such ^a scandal, etc. Philip subscribed, after Sapaudus of Arles, with these words: Your humble Philip ventures reverently to greet you. The people of Dunois and Tours belonged at that time to the kingdom of Sigebert, as Gregory of Tours indicates, book 4, chapter 45; and indeed the same King had ordered Promotus to be ordained there. who had arranged his ordination and supported him until his own death; Thus Gregory, book 7, chapter 17: Promotus, who had been installed as Bishop in the castle of Dunois by order of King Sigebert, and after the death of the King had been removed, because that castle was in the diocese of Chartres; against whom ^a judgment had been passed that he should exercise only the office of ^a priest, approached King Guntram begging to receive the ordination of his episcopate in the aforesaid castle. after which he was deposed. But with Pappolus, Bishop of Chartres, resisting and saying, "Because it is my diocese," especially showing the judgment of the Bishops; he was unable to obtain anything else from the King except to recover the properties that he had under the territory of that castle, in which he might reside with his still-surviving mother.

[6] in what year and on what day did he die? When Philip died, we have nowhere read. He cannot have been alive beyond the twenty-first year of Chilperic and Guntram, the year of Christ 581, since in November of the same year his successor Euantius subscribed to the Council of Macon, as we shall say below. The day of Philip's death is established by Boscius, Lievraeus, Claudius Robertus, and Chenu as February 3, on which day Ferrarius inscribed him in the general Catalogue of Saints, and Saussaius in the Gallican Martyrology: Boscius, Lievraeus, and Chenu pronounce him ^a Saint without qualification.

CONCERNING SAINT EUANTIUS, OR EVENTIUS, BISHOP OF VIENNE IN GAUL.

The Year of Christ 586.

Euantius, or Eventius, Bishop of Vienne (Saint)

By the Author I. B.

[1] After Philip, says Ado in his Chronicle, Euantius, ^a holy man, was raised to the episcopate at Vienne. He, with Saint Priscus, and Artemius of Sens, and Remigius of Bourges, and with other holy Bishops, Saint Euantius, Bishop of Vienne, perfectly confirmed twenty ecclesiastical chapters. With whom also sat Syagrius, Bishop of Autun, ^a man of the highest sanctity.

[2] Ado here confuses two Councils of Macon at which Saint Euantius was present. The first was convened both for public affairs and for the needs of the poor, he attends the First Council of Macon, year 581, as is stated in the preface, at the summons of the most glorious Lord King Guntram, in the twenty-first year of his reign, namely the year of Christ 581. Present were Priscus of Lyon, Euantius of Vienne, Artemius of Sens, Remigius of Bourges, Syagrius of Autun, and sixteen others. Nineteen canons were enacted, most of them pertaining to the propriety of sacred things and persons. The second was held in the twenty-fourth year of Guntram, the year of Christ 584, and there were present all the Bishops who served with the honor of the episcopate in the kingdom of the glorious Lord King Guntram, also the Second, year 584, as is stated in the Preface. There those twenty famous canons on ecclesiastical affairs were established, praised by Ado. But Remigius, Bishop of Bourges, had by then died, and his successor Saint Sulpicius Severus subscribed to the Council.

[3] the Third Council of Lyon, year 582 Between those two Councils, the Third Council of Lyon was celebrated in the twenty-second year of Guntram, the year of Christ 582, to which Euantius also subscribed. Two years later, at the command of the most glorious King Gunthram, that of Valence, year 584, ^a Synod was held in the city of Valence on the tenth of the Kalends of June: of whose Acts there survives only the confirmation of those things which both the King himself and his wife of good memory, Queen Austrechildis, or their daughters, maidens consecrated to God, that is, Clodebergis of good memory, and Clodehildis, had conferred on holy places. To that confirmation also our Euantius subscribed along with sixteen other Bishops.

[4] His other deeds are unknown to us. Our Christopher Brouwer thinks this is the Eventius, or Euantius, or Aventius, whom Venantius Fortunatus, writing in book 3, letter 2, to Euphronius, Bishop of Tours, perhaps ^a disciple of Saint Euphronius, Bishop of Tours: orders to be greeted with these words: I humbly beg that my lord in all things most sweet, your son Eventius, be greeted for me repeatedly. There is no reason why we should refute the learned man's conjecture: but neither anything to confirm it. Less appealing is what Henricus Canisius doubtfully asks, whether our Euantius is Euantius the Abbot, whose letter he recites in volume 5 of Antiquae Lectiones, part 2, against those who judged the blood of animals to be unclean, while the flesh was clean; which persons he writes were found in certain parts of Saragossa.

[5] Saint Euantius died in the eleventh year of King Childebert of Austrasia, or the year of Christ 586. he died in 586. So Gregory of Tours, book 8, chapter 39. A grievous plague was then devastating that very province. Euantius, Bishop of Vienne, also died, and in his See the Priest Virus, from the senatorial order, was substituted at the King's choice: and many of the clergy departed from this world in that year. Lievraeus, Boscius, Ferrarius in the general Catalogue of Saints, and Chenu report that he died on the Ides of January, did he die on January 13? but Chenu wrongly cites Ado to confirm this. Saussaius also records him on that day in his Supplement to the Martyrology; but adds: whom ancient sacred tablets especially indicate should be venerated for the memory of his sanctity on the third day of February. he is venerated on February 3. So Ado himself, Bishop of Vienne, in his Martyrology: At Vienne, Saint Eventius, Bishop and Confessor. Saussaius in his Martyrology, Florarius, Galesinius, and certain manuscripts record him on the same day. But Bede the Vulgate, Molanus and Hermann Greven in their additions to Usuard, the Cologne Martyrology printed in the year 1490, the manuscripts of Saint Mary of Utrecht and Saint Gudula of Brussels, celebrate him with this encomium: At Vienne, Saint Eventius, Bishop and glorious Confessor.

CONCERNING SAINT HADELIN, PRIEST, AT VISE AND CELLES IN BELGIUM.

ABOUT THE YEAR OF CHRIST 690.

Preliminary Commentary.

Hadelin, Priest, at Vise and Celles in Belgium (Saint)

By the Author I. B.

Section I. The Location of the Cell of Saint Hadelin.

[1] Celles, ^a distinguished village in ^a valley adjoining the forest, as is stated below in the Life of Saint Hadelin, which lies beside the river Lesse, is an hour and ^a half's journey from Dinant, ^a noble and ancient market-town of the territory of Liege on the river Meuse. the village of Celles in the Ardennes, not far from the river Lesse, The Lesse (or Letia, as Molanus and Miraeus write indiscriminately, called Lessia by our Fisen, by others Lescia, in the vernacular Lesch or Les) rises, I say, in the Ardennes, not far from Bouillon, and winding through many bends, is finally swallowed by an opening in ^a cliff; with so great ^a roar that it strikes horror into those who hear it and presents ^a kind of semblance of hell. At ^a distance of two leagues thence it flows out again from the same rock at the village of Han; whether, however, it is the same river or another, has not yet been able to be determined: for ^a great quantity of chopped straw and other things of that kind, which customarily float in the waters for many miles, have been thrown in many times; and no trace could be observed at the place where it emerges again. Nevertheless it has the same name both before it buries itself in the earth and where it emerges. Finally it mingles with the Meuse half ^a league above Dinant, deep everywhere and, if the inhabitants would wish to use it, capable of bearing boats.

[2] About ^a league from the right bank of the Lesse lies the village which we have said is called Celles, from the cell or monastery of Saint Hadelin. Through the village, moreover, another stream flows, which below Celles empties into the Lesse. The priest Hadelin Bietlotius of Celles describes the whole locality thus in his metrical Life of Saint Hadelin: in ^a pleasant location,

A certain valley is girded by four mountains, Planted with many trees, full of wild beasts. Through the midst of it ^a clear stream glides, watered by another brook, Which does not lack manifold usefulness. Not only to the cattle, but to the farmers themselves, And to other uses it can be serviceable. Not far thence flows the Lesse, ^a stream rich in fish, Whose many meadows are watered by good waters.

And then, with much interposed, he describes the village and its church dedicated to Saint Hadelin thus:

The origin of the village of Celles was perhaps the first, Here, of which it pleases to say ^a few things. It is then ^a little valley surrounded by four hills, Which ancient fame calls by the name of Celles. Although it is an ancient temple, yet it is venerable, To which ^a tower, also exceedingly old, is joined. Although the people have been spirited and skilled in war, Yet this place flourishes with great religion. For whenever it happens that solemn vows are to be rendered to the Thunderer, The numerous people rush to the temple. it has pious and Catholic inhabitants. If anyone would wish to count them, he will perhaps Scarcely know, and the multitude will be greater than the number. With unhesitating heart they have kept the doctrine Of the ancestral faith and the holy teachings of the ancient Fathers. They have detested the wicked tricks of heresies, And have abhorred all new errors. They have fled the noxious provocations of impure things, And are hostile to all evil morals. Although the village is placed in ^a shady valley, Yet it does not lack every kind of convenience. For two clear springs from the high mountains Pour forth cold waters through the places of the valley.

Of these, one is called the Brook of Saint Hadelin, the other, flowing down from the nearby mountain to the north, is the Limonius spring.

[3] Not far from the village is seen ^a very ancient fortress on ^a modest hill of the illustrious family de Celles, which, adorned with the title of Barony, there also ^a fortress of the de Celles family, and joined by kinship to several houses of Belgian nobles, having perhaps from those heroic times possessed nearby estates, or having afterward obtained them, adopted from this its surname. The name of Theodoric de Celles is celebrated, from which Theodoric, Canon of Liege, ^a pious man, who from ^a zeal for the religious and solitary life resigned his canonry at Liege, one of the wealthiest and noblest, and with some companions joining him, sought the Clear Place, where the chapel of Saint Theobald was, near the walls of the city of Huy, and there lived piously and laudably, and laid the foundations of the regular institute of the Crosiers which now flourishes in Belgium, especially along the Meuse region; and finally, around the year 1236, on August 18, he died and was buried there. So the Chronicles of the Crosiers of Huy relate in nearly these words. Chapeauville, volume 2 on the Bishops of Liege, annotation to chapter 131 of Giles of the Golden Valley, writes that in the year 1234 the monastery of the Crosiers at Huy was founded by Bishop John, which is the first and original of the entire Order.

[4] Moreover, the very name of Celles was given to the village, as we said above, from the cell or humble hut which Saint Hadelin built and inhabited in that place; who afterward founded ^a monastery there, to which the name of Celles also adhered, as it does to other monasteries elsewhere, however spacious. This was then changed into ^a college of Canons (at what time we have not been able to discover). there was formerly ^a college of Canons, previously ^a monastery The new Breviary of Liege, for February 3, lesson 3, seems to imply that when the tomb of Saint Hadelin was being made illustrious by miracles, then at last Canons were placed there in his honor. For it states: By the merits of him who was buried there and by the grace of miracles, the collegiate chapter of Canons of Celles afterward arose. However, as the same Chapeauville annotated on John of Hocsem, book 2, chapter 24, from the Chronicle of Gembloux, the Church of Saint Hadelin at Celles was one of the abbeys of Saint Lambert of Liege: which will not easily be found said elsewhere of any college of secular Canons, unless it had previously been one of regular Canons. The same was written before Chapeauville by Molanus in his Feasts of the Saints of Belgium, and after both by Miraeus. And indeed those ample possessions conferred on Hadelin by Duke Pippin, erected by Saint Hadelin: Guiza, Beo, and others -- did they pertain to feeding him alone, and not others who were there consecrated to Divine worship? "So that the affection of community life might be increased in the same place," says the author of the Life. Unless perhaps someone can doubt what kind of colleagues he associated with himself -- whether secular Clerics or Canons, or monks -- he himself having been imbued from an early age, like his master Remaclus, with monastic institutions. What of the fact that the Canons of Saint Hadelin at Vise, as Molanus writes, consider it more likely from the original foundation that they were Benedictines, when they resided at Celles on the Lesse; and still have ^a secular Abbot, ^a Canon of Liege?

[5] That monastery of Celles, which the Canons themselves seem to have inhabited, has been destroyed or has collapsed from age, now destroyed, The church still stands, and in it the title of Provostship. On the sloping side of ^a hill, not far from the principal church, there is another small chapel where Hadelin first built his cell and led the hermit's life; in which to this day his burial is to be seen; which we ourselves have at one time reverenced. with the small chapel and the hermit's hut still standing A hermit inhabits that small chapel in memory of his hermit's life, as Molanus writes. Bietlotius describes the burial of that holy man thus:

The cold limbs are consigned to holy burial, With ^a great pious people accompanying. There is ^a shady place, like ^a curved vault, above the ancient tomb of the Saint. Which the crowd calls by the common name of Crypt. This lies directly beneath the aforesaid chapel, Which pleases the people with wondrous devotion. In this dark place the lifeless body is entombed, The mournful funeral rites of the pious Father, with the people weeping. There the bones lay for not many years, Which at last are all lifted from the hard ground. A great tomb is raised, with ^a high breast, Which covers the holy place that endures forever.

[6] So far concerning the place of habitation and burial of Saint Hadelin. From this you may refute the manifold error of Philippus Ferrarius in his Annotations to February 3 in the General Catalogue of Saints. [The manifold error of Philippus Ferrarius, who confuses the Cell of Saint Hadelin,] He lived, Ferrarius says, under the discipline of Bishop Remaclus. He died at Letia in Hainaut; which town some say is now called Lessen, others Leuze. Concerning him, Molanus in the Feasts of the Saints of Belgium, and Trithemius, book 3, chapter 319. His body was long in the Cell of Saint Ghislain, where he presided over the monastery; afterward translated to Vise, it is venerated there. So he writes. Nor is it surprising that an Italian man was unable to understand the places of our Belgium very accurately. the town of Lessinia. What the Flemings call Lessen, the French Lessines, in Latin Lessinia, is ^a town on the river Dender, between Geraardsbergen in Flanders and...

[7] At Celles, the body of Saint Hadelin rested for approximately six hundred and forty years, and was then translated to Vise in the year 1338. Vise is ^a town of the territory of Liege on the right bank of the river Meuse, situated roughly midway between Maastricht and Liege, distant two leagues from each: which Miraeus judges to be indicated in the division between Louis, King of Germany, and Charles the Bald, by these words: Liugas, which is on this side of the Meuse, and pertains to Vesatum. Sirmond and Chesne, however, read Velsatum for Vesato. It was in the year 1334 that, on Laetare Sunday, which fell on the third day before the Ides of March, Vise recently enclosed by walls as John of Hocsem, ^a Canon of Liege who was then in his fifty-sixth year of age, writes in book 2, chapter 19, Vise was, I say, then fortified with wooden gates, planks, and ditches, by Adolph de la Marck, Bishop of Liege. Hither, four years later, namely in the year 1338, the Canons of Celles migrated, and thither they conveyed the body of Saint Hadelin. The same Hocsem narrates the matter thus in book 2, chapter 24: On the eleventh day of the same October, the day of the Virgin Cordula, the relics translated by the Canons of Saint Hadelin, the body of Blessed Hadelin of Celles was translated, together with the college of twelve Canons, to Vise, both on account of the tyranny of the Advocate of the place, who is called the Lord of Celles, and on account of the favor of Vise, newly enclosed with ^a stone wall. On which day, for the perpetual memory of the event, I composed these verses:

In the year of the Lord one thousand, thrice one hundred, four times ten, and two besides, The Canons of Celles were joyfully translated with their Patron to Vise: Cordula is witness. Be thou ^a new and sacred guest here, Hadelin, the hope of the wretched.

[8] The cause and manner of this Translation are thus explained by John Chapeauville in Annotation 2 to the cited chapter of Hocsem, from the Chronicle of Gembloux: A discord arose between the Canons of Saint Hadelin and the Lord of Celles. the Advocate oppressing them For the said Lord was defrauding the liberty of their Church and was oppressing the aforesaid Canons beyond measure. Since, however, the Church of Saint Hadelin at Celles was one of the abbeys of Saint Lambert of Liege, the Lords and Canons, having taken counsel, secretly taking up the bier with the body of Saint Hadelin, translated it to Liege, placing it in the church of Saint Lambert. Wherefore our Bishop Adolph and the Chapter of Liege held counsel among themselves about this matter, as to what they should do. At length they agreed among themselves that they would transfer the said bier of Saint Hadelin with the aforesaid Canons to Vise: which was

done, and then ^a church of Canons was established there. At that time Vise was being fortified with new walls and towers on the bank of the Meuse, by the Bishop and the Church of Liege.

[9] Cornelius Santfliet, ^a Benedictine monk at Saint James's in Liege, cited by Chapeauville, writes that the bier was visited by the Bishop and the Canons of Liege, visited at Liege, and that in it was found the body of Saint Hadelin: Only the arm, he says, was missing from the body, which is honorably preserved to this day in the monastery of Stavelot, having been translated thither many years ago. This writer is believed, as Valerius Andreas attests in the Bibliotheca Belgica, to have died around the year of Christ 1461. A bone of the arm of Saint Hadelin is also said to be preserved at Hublinne beyond the town of Ciney. At Celles, in the principal church, there is ^a shin bone; other relics of his are in the hermit's chapel. Moreover, several other writers mention the Translation of the body; in the year 1338, not 1337. Chapeauville in his Annotation to chapter 51 of Hariger, Francis Haraeus in his Compendium of the Lives of the Saints, Constantine Ghini in the Feasts of the Canons' Saints, Molanus in the Feasts of the Saints of Belgium, Miraeus in the Belgian Annals; all of whom, however, are mistaken when they write that it took place in the year 1337, since Hocsem expressly writes that it happened in the year when October 12 fell on ^a Monday, that is, when the Dominical letter was D; which fits the year 1338: wherefore Miraeus in the Chronicle records it under that year, as do Molanus in the Index of the Saints of Belgium and Wion in his Annotation to February 3.

[10] The memory of this Translation is recorded under October 11 in the manuscript Florarium of the Saints in these words: Translation of Saint Hadelin, Confessor, of Liege, 1338. And likewise in the General Catalogue of Ferrarius, the anniversary memorial on October 2, but again not without errors: On this day, the Translation of the body of Saint Hadelin, Confessor, from the Cell of Saint Ghislain in Hainaut, to Vise in Brabant on the Meuse. For Vise is not situated in the province of Brabant, nor were the sacred relics translated from the Cell of Saint Ghislain, ^a town of Hainaut, but from the Cell of Saint Hadelin, and in the month of September. ^a village of the territory of Liege in the Ardennes; nor, finally, did it happen in the year 1339 (as he adds in the Annotation). The people of Celles celebrate the Translation with ^a triple office, on the Sunday within the Octave of the Nativity of the Blessed Virgin Mary.

[11] Why, however, Hocsem writes that what happened on the day of Saint Cordula took place on the eleventh of October, we do not sufficiently understand. Saint Cordula is venerated on October 22; was it done on the day of Saint Cordula? but neither in the modern Breviary of Liege, nor in the old one published in 1520, is there any mention of Saint Cordula on either October 11 or 22. Bietlotius holds that the translation took place on October 24, and wittily explains the cause of the migration:

In the year one thousand three hundred and thirty-eight, And it was the twelfth day twice of October. The body is transferred to Vise under Bishop Adolph of Liege, As ancient writings teach. The entire venerable company of the clergy of Celles Migrates together. Do you ask the causes, kind reader? Why do all gentle animals fear lions? Why does the woolly lamb dread hateful wolves? Why does the entire race of birds flee the rapacious hawk? And why does the chick fear the snares of the kite? Why does the whale, that monster, chase the fish of the sea? Why does the heron terrify frogs in the flowing waters? One and the same answer is given to all: There is nothing Among the living that does not flee all harmful things. The Church of Celles was once bereft of its priests; And scarcely three were left to survive.

Besides the Provost there are two others in the principal church, of whom one is the Parish Priest, the other the Chaplain: ^a fourth in the lesser chapel is ^a Hermit, himself also ^a Priest.

[12] Moreover, that the veneration of Saint Hadelin is most ancient is evident from the very old manuscript Martyrology of Ado in the monastery of Saint Lawrence at Liege, in which, under February 3, the feast celebrated in the Martyrology on February 3, as also in the Martyrology of the Church of Saint Lambert in the same place, there is found: And of Saint Hadelin, Confessor. The same is recorded by Benedict Dorgani. Hermann Greven, and the Martyrology printed at Cologne in 1490, add: From Aquitaine. Wion: At Vise, Saint Hadelin, Confessor. Ferrarius and Menard: At Vise in Belgium, etc. Molanus: At the town of Vise, etc. Canisius: In the territory of Liege, in the town of Vise, Saint Hadelin, Confessor. A manuscript Calendar of the Benedictine Order: On the same day, Saint Hadelin, monk of Stavelot, disciple of Saint Remaclus, Bishop. Our confrere Andreas Boetius in the German Martyrology: At Celles, Saint Hadelin, Confessor, disciple of Saint Remaclus. Galesini: At the town of Vise, Saint Hadelin, Confessor, celebrated for the praise of his religious life and of things divinely and admirably accomplished. The manuscript Florarium: In the town of Vise near Liege, the deposition of Blessed Hadelin, Confessor, three lessons. He was ^a disciple of Saint Remaclus, the seventeenth Bishop of Maastricht. He restored speech to ^a mute woman, and performed many other wonders. Our confrere Baldwin Willot: At Celles, ^a village near Dinant, died Saint Hadelin, Confessor, an Aquitanian, ^a disciple of Saint Remaclus at Stavelot. His body was afterward, in the year 1337 (rather the following year, as we have shown above), translated to Vise, ^a town of the territory of Liege, where it rests. Saussaye also treats of him, in whom it must be corrected that he everywhere puts Ursetum for Visetum: others to be cited below also treat of him. He who published the Roman Martyrology translated and enlarged in French, at Liege in 1624, wrote that the Translation of Saint Hadelin is celebrated by the people of Vise on this day; incorrectly: this is the feast day; the Translation was made in October, as stated above.

Section III. The Life of Saint Hadelin, and of Others, Written by Bishop Notger.

[13] The Life of Saint Hadelin was transcribed for us from ^a manuscript codex containing the deeds of the Patrons of Malmedy whence the Life was published? by our confrere John Gamansius. The same exists in an old codex of the monastery of Saint Lawrence at Liege, and at Celles distributed into nine Lessons. The same had already been copied before by Heribert Rosweyde from another codex. We consider its author to be Notger, Bishop of Liege, it was written by Notger, Bishop of Liege, who presided over that Church from the year 971 to April 10, 1007. Certain other writings of his survive; such as the Life of Saint Remaclus, Bishop, on September 3, the Life and Translation of Saint Landoald on March 19; and perhaps the Deeds of the Bishops of Liege, published and polished by Hariger, Abbot of Lobbes.

[14] Notger was indeed eminently learned and pious; of whom Abbot Fulcuin says these things in the Chronicle of Lobbes: If I should proceed to speak of his endowments of mind and the sum of his virtues, since he is still living, I shall seem to flatter. One thing must be said for certain; that he is one upon whom the Spirit of God has conferred ^a singular gift of truth and faith. a man learned and upright, Anselm the Canon, chapter 50, calls him distinguished by every elegance of character. Giles of the Golden Valley says that he adorned the nobility of his birth with learning and character, that from literary knowledge he also received the ornaments of morals, and that, having been laudably advanced in both disciplines, he deserved to be transferred from the schools to the palace, etc. But with what ardor of soul he promoted the study of letters, the same Anselm recounts in chapter 55: How great was his solicitude in educating boys and instructing them in scholarly disciplines is especially proved by this: that always, when he was on ^a journey, far or near, he took with him young scholars, zealous for the instruction of youth, who were subject to the strictest school discipline under one of his Chaplains. For them he also had ^a supply of books carried about, together with other school implements: and so it came about that those whom he had taken away from the cloister rough and unlettered, upon returning, surpassed in literary erudition the very men who had previously been their masters. Then he continues in chapter 56: By the occasion of this education, very many of them also advanced so much around him in the discipline of religion and sanctity whence many distinguished Bishops from his training that they became fit rulers of Churches. He lists several outstanding Bishops formed under his discipline: Gunther of Salzburg, Rothard and Erluin of Cambrai, Haymo of Verdun, Hezelo of Toul, Adelbold of Utrecht, Durand of Liege, etc.

[15] Since Notger burned with such zeal for imbuing youth with piety and letters, those whom he heard to be outstanding in erudition a lover of learned men, he pursued with singular favor, or even adopted into his own household. In those times, says Fulcuin in the Chronicle of Lobbes, there flourished among us including the monks of Lobbes among them. studies of letters, in the learning of which the most esteemed were Scaminus, Theoduin, and the most perspicacious of them, Ratherius, etc. Wherefore, when the affairs of the monks of Lobbes had been disturbed by the intrigues of this Ratherius, and Abbot Fulcuin himself had been removed from his place, Notger, at the very beginning of his own episcopate, having summoned the Abbots, namely Werenfried from Stavelot and Heribert from Andain, with some brethren, first inquired into the origins of the conspiracy, having reconciled them to Abbot Fulcuin weighed and examined the findings, and at length, having examined them, exercised judgment; when he perceived that all the charges were frivolous, he reconciled the brethren to the Abbot, restored him ... peace having been granted us most firmly through the grace of God by the agency of Notger, the Lord Bishop returned to Liege. So Fulcuin. Whose Continuator relates another benefit conferred on the monks of Lobbes by Notger: The immunity of our Church, at the suggestion of the Lord Bishop Notger, was first renewed by Emperor Otto II, he grants immunity and free election: and then, by the same Bishop's agency, Abbot Fulcuin obtained confirmation from Pope John by Apostolic authority. For from the time that Franco, promoted from Abbot of Lobbes to Bishop of Tongeren or Liege, obtained the abbey for his episcopate from King Arnulf, our affairs under the succeeding Bishops up to Euraclus were managed by Provosts and Deans, whomever the Bishops had ordained: but through Notger, the successor of the same Euraclus, it was granted to us, and confirmed by the aforesaid Pope John, that just as from the beginning up to Franco, so henceforth we should have our own Abbot, etc.

[16] From this nursery of virtues and learning so dear to him, Notger took Hariger, or Heriger, ^a monk, as ^a companion of his own studies or the director of others'. Of whom the same Continuator of Fulcuin writes: Even among foreigners he was distinguished both for his life and his learning. he makes use of the services of the monk Hariger: For he was so dear and intimate to the aforesaid venerable Bishop Notger that not only in domestic or ecclesiastical affairs, but also in palatine business, of which the Bishop was at that time the chief executor, the same Bishop counted him among his foremost men. Nor was it in Lotharingia alone, but also in Italy, where he was preparing the kingdom for the still-young Otto II, that he made use of his services and counsel. It is therefore not surprising that some of Notger's works are ascribed to Hariger, who served as his secretary, as it were, and perhaps polished and corrected his writings, and published under his own name certain things which the Bishop did not wish to appear under his. When Abbot Fulcuin died in 990, Hariger succeeded him; he died on October 31, 1007, seven months after Notger, not without ^a reputation for miracles. But let us consider each of Notger's writings.

[17] First he wrote the Life of Saint Remaclus, as is evident from the letter to Abbot Werenfried of Stavelot, which begins thus: Notker, whom, though unworthy, they nevertheless proclaim Bishop, ^a servant of Saint Mary and Saint Lambert, to Werenfried, venerable Father and Priest in Christ, the support of eternal salvation. he writes the Life of Saint Remaclus, Bishop. All antiquity, as the greatest of orators says, etc. Appended to this Life in Surius is ^a book of the miracles of Saint Remaclus, in which the incursions of the Danes into Gaul are mentioned, and various calamities, of which the author shows himself to have been an eyewitness. This impelled Gerard John Vossius, otherwise ^a careful scholar, to write that this Notger lived under Charles the Fat, who was crowned in 880 and died in 888; and accordingly to posit two Notgers as Bishops of Liege. But the Life of Saint Remaclus which begins, written ^a hundred years before by another, with miracles then performed; Oriundus fuit Aquitaniae partibus vir venerabilis Remaclus ("The venerable man Remaclus was ^a native of the region of Aquitaine"), was written in the time of Emperor Charles the Fat or Arnulf by an anonymous monk of Stavelot. Then two books of miracles were written by the same author with this beginning: Post expletum namque gloriosissimi agonis omnibus seculis laudabilem triumphum, quo deposito carnis indumento, immarcescibilem gloriae idem nactus est coronam ("After the completion of the most glorious struggle's triumph, praiseworthy in all ages, by which, having laid aside the garment of the flesh, he obtained the unfading crown of glory"). This is the Life of which Notger makes mention in that letter to Werenfried: You have presented ^a little book on the Life of our own and your special Patron, namely the Lord Remaclus, complaining that through the negligence of your predecessors it had been composed more briefly than the magnitude of his deeds required: and at the same time you seemed, not to say to beg, but rather to exhort, that I should not merely copy it, but have it polished somewhat more elegantly, both because there is an abundance of his deeds drawn from elsewhere, and because the knowledge of the times, for which ^a diversity is now most especially needed, is not lacking from your cartulary.

[18] Notger moreover wrote the Life of Saint Landoald, and his Translation from the estate of Wintershoven to the monastery of Ghent castle, or Saint Bavo's. The title of this treatise in the very old manuscript codex of Saint Bavo's is: the Life and Translation of Saint Landoald, Annotation of Notker, Bishop of the holy Church of Maastricht or Liege, on the Translation of Saint Landoald the Archpriest, Confessor, and his companions. His letter to Abbot Womar and the monks of Ghent, given on June 19, in the year of the Lord's Incarnation 980, Indiction 8, the Emperor Lord Otto reigning in the eighth year after his father's death, in the ninth year of Bishop Notker's episcopate, begins thus: Notker, whom, though unworthy, they nevertheless proclaim Bishop, ^a servant of Saint Mary and Saint Lambert, to Womar, venerable Father in Christ, and the brethren of Ghent, at the request of Abbot Womar of Saint Bavo's, and to all the faithful everywhere situated who will read these things with an unprejudiced eye, the perpetuity of heavenly life. To petition, nay rather to exhort the small capacity of our modesty, most reverend Fathers, you have not hesitated, that from the miracles worthy of proclamation to all ages and nations, manifested in our days, though we are unworthy, and revealed to you besides in the Translation of Saint Landoald the Archpriest and his companions, inasmuch as, having been brought from our diocese, they have passed by God's pre-ordaining to your jurisdiction -- we should, as far as fame spreading abroad could carry the report to us, satisfy the petition of all, nay rather your own. And after much more, similar to what is found in the letter to Werenfried of Stavelot, he adds this: We call Jesus and His holy Angels, and the future judgment to witness, that we have placed little else here than what we either heard from the priest Sarabert, who swore to it solemnly, and who had been stoutly adjured by you (as he himself related) through God and the merits of these Saints; or found faithfully set down in ^a written document delivered to us by you; except only those things which, excerpted from our Episcopal record, seemed fittingly to be prefixed to this document to account for the chronology. What he calls the Episcopal record seems to be the collection of the deeds of the Bishops which we shall soon say was compiled by him.

[19] Nevertheless, that Hariger lent his assistance to his Bishop in that treatise on Saint Landoald may be inferred from the history of the same Translation, which ^a monk of Ghent who was present composed; where these things are found: here too he made use of Hariger's services; But the Lord Abbot, having seen such great benefactions, rendered thanks to almighty God. And not long after, by the Lord's inspiration, as ^a precaution for the future, or, what is truer, for the greater glory of the Saints, he took care to send our aforesaid seniors to the venerable Bishop of the Church of Liege, humbly entreating that through his clergy he might investigate whatever was worthy concerning the relics of the translated Saints, and that they might report back to him the truth about all these things in writing: which, by the Lord's gift, was immediately accomplished. For priests and clergy streaming in from all quarters, having been questioned in ^a full synod, with one voice before their Bishop proclaimed the miracles they had heard and seen performed by our Saints. At the command, therefore, of the same distinguished Pontiff, the miracles which they had published were collected there, and by the Lord Heynger, ^a teacher and master of the art of music, they were described briefly indeed, but sufficiently clearly and in ^a lucid style, and were moreover strengthened by the authority of the Bishop himself; and also fortified by the impression of his seal, and faithfully sent to the Lord Abbot and all the brethren of Ghent. Miraeus produces nearly the same things in

his Notes on chapter 137 of Sigebert of Gembloux's work on Writers, and Valerius Andreas in the Bibliotheca Belgica under the name of Hariger. But whether Notger wrote that history and Hariger polished it, or whether the latter composed it and the former reviewed it, it was nevertheless sent to the monks of Ghent and published under the Bishop's name: for Hariger, speaking of his Bishop and so great ^a Patron, would not have called him "though unworthy."

[20] Finally, Notger collected the deeds of the Bishops of Liege down to his own time. Because this was not reported by Sigebert and Trithemius, the Deeds of the Bishops of Liege, it is not accepted by Miraeus and Valerius Andreas. Notger himself affirms this in his letter to Werenfried: Not only the times and deeds of that one, he says, whom we have mentioned, namely Saint Remaclus, but of all the other Pontiffs of our See, which could be gathered from every source, I have collected down to our own times; and from these I have extracted the Life of him whom you especially desired, and have offered it to your wishes. So he writes, upon whom (as we related above from Fulcuin) the Spirit of God had conferred ^a singular gift of truth and faith. But because this very letter is prefixed to the Deeds of the Bishops of Liege published under Hariger's name, it seems probable to us that Notger not only perhaps made use of Hariger's services in composing that Life, but handed over to him for polishing and, as it seemed, for publishing, what he had collected concerning all the Bishops down to his own time. And certainly, while Notger testifies that he collected the deeds of absolutely all of them, Hariger commemorates only twenty-seven; of the remaining eighteen, a part polished and published by Hariger; who sat between Saint Remaclus and Notger, he seems not to have been able to complete the history, or not to have wished to publish it. Thus the Continuator of Fulcuin says of other works of Hariger, after listing some of his writings: And he also composed other things, but did not publish them.

[21] Now we must explain why we think the Life of Saint Hadelin was written by the same Notger. The author shows himself to have been Bishop of Liege the Life of Saint Hadelin. in chapter 2, section 11: He assigned there also, from the revenues, as property of our Church, the estate called Mons Francheri. Nor can Menard's reading be approved, which says: as property of the Church of Rheims. It is further supported by the fact that the preface is nearly the same as that of the Life of Saint Remaclus. And this is characteristic of Notger: thus chapter 1 of the Life of Saint Remaclus, and the first chapter of the Life of Saint Landoald, begin in the same way: Francorum regnum ^a sui principio semper infatigabile ("The kingdom of the Franks from its very beginning was always indefatigable"), etc.; and many things in the letter to Abbot Womar of Ghent are the same, or clearly similar, to what is found in the letter to Werenfried of Stavelot. Then there is the formula of modest attestation characteristic of Notger in section 1: nobis, ac si indignis B. Hadelinum destinauit ("He destined Blessed Hadelin for us, though unworthy"). He seems, moreover, to have written this Life at the request of the monks of Celles.

[22] There existed ^a shorter Life of Saint Hadelin in the manuscript of Saint Martin's at Utrecht, with this beginning: Hadelin, born of noble lineage in Aquitaine, another shorter manuscript Life, came with Saint Remaclus, afterward Bishop of the Tungri, to Francia for the sake of pilgrimage. But either that Life is not very ancient, or the following passage was added later: The body of this Saint was much later translated to Vise, together with the college of Canons of his Church, by Adolph de la Marck, Bishop of Liege, around the year of the Lord 1338, on the eleventh day of the month of October.

[23] Another Life composed in elegiac verse was given to our confrere John Gamansius by ^a hermit priest, an inhabitant of the small cell above the tomb of Saint Hadelin, which bears this title: The Life of Saint Hadelin, Patron of the Church of Celles, another written in verse by Hadelin Bietlotius; put into verse by Hadelin Bietlot, Priest of Celles, in the year from the birth of Christ 1589, in the forty-second year of his age. We frequently cite it below; it was not worth giving in its entirety. He was the Vice-Provost of Celles.

[24] Our confrere Heribert Rosweyde also published ^a Life of Saint Hadelin in the German language. Molanus treats of him in the Feasts and Index of the Saints of Belgium and in his Chronicle, chapter 5. Francis Haraeus in his Compendium of the Lives of the Saints. Hugh Menard, book 1, Observations on the Benedictine Martyrology. likewise by others. Constantine Ghini in the Feasts of the Canons' Saints. Andreas du Saussaye in the Gallic Martyrology. Giles Gelenius, book 4, on the Greatness of Cologne. Trithemius on the Illustrious Men of the Order of Saint Benedict, book 3, chapter 319, where he calls him Adelmus. Our confrere Bartholomew Fisen in his History and in the Flowers of the Church of Liege, Hariger, of whom above, in the Deeds of the Bishops of Liege, chapter 51, where he has the following, which are narrated differently in the Life: Thus also the blessed Confessor Hadelin, who was likewise an Aquitanian, while he was once carrying out works pleasing to God in the place where he had withdrawn, saw in ^a vision the same Father (Remaclus) appear to him, comely of countenance, venerable of hair, most excellent in stature of body, who showed him the place of his future dwelling and perpetual rest, and pointed out ^a spring useful for the needs of men. That this is so is proved Saint Remaclus appears to Saint Hadelin. by the fact that he rests in body in that very place, and present in spirit, he has not ceased to bestow many benefits on believers there.

* Chapeauville: published.

Section IV. The Novitiate of Saint Hadelin in the Religious Life.

[25] Our confrere Bartholomew Fisen, in his History of Liege, book 3, section 42, at the year of Christ 653, at which time he judges Saint Remaclus, having already resigned his episcopate, to have been dwelling in the monastery of Stavelot, writes thus about Hadelin: [Was Saint Hadelin ^a disciple of Saint Remaclus? Did he come to him from Aquitaine to Stavelot?] The nursery of Stavelot was germinating with marvelous fecundity, most blessed under the cultivation of Remaclus. Hadelin was serving his novitiate of the ascetic life there, and was already then giving excellent promise of his future sanctity. The same author, book 4, section 15, treating of the Roman pilgrimage of Remaclus, undertaken in the year 669, writes thus: He had as ^a companion on the journey Hadelin, an Aquitanian by nation, ^a young man of remarkable character; who, having served his novitiate in the arena of Stavelot, had held everyone in suspense by the expectation of some rare virtue. The same is written about the novitiate of religious life served at Stavelot in the Flowers of the Church of Liege. Andreas du Saussaye has the following: On the same day, at Ursetum (he meant to write Visetum), of Saint Hadelin, Confessor, disciple of the same Saint Remaclus: who, also an Aquitanian by birth, having left his native soil and kindred, betook himself to Stavelot to Remaclus himself, whose instruction he used, and by whom he was sent to Celles to build ^a monastery there, etc. Molanus in the Feasts and Index of the Saints of Belgium, Haraeus, Ghini, and Chapeauville in his Annotation to chapter 51 of Hariger seem to support the same view, when they say that, having left his land and kindred, he came to Stavelot, where he was instructed by Saint Remaclus. Miraeus in the Belgian Annals merely says that he was ^a disciple of Saint Remaclus in the monastery of Stavelot: and does not expressly state whether it was there or elsewhere that he served the novitiate of monastic life; or whether he came to Belgium when Stavelot had already been built, or before.

[26] But the writer of that Life says in chapter 1, section 3: With the already mentioned Blessed Remaclus he undertook this way that few can imitate, and sharing in all his pious deeds and hardships, or rather with him? also enduring the manifold labors of pilgrimage with him. And in section 4: When Blessed Hadelin perceived him whom he loved with exceeding affection to be exalted by God and men and raised to the pontifical chair, it is beyond our ability to unfold how great was the exultation that filled his heart and tongue. But Stavelot had not yet been founded at that time: therefore he adhered to Remaclus before the latter withdrew thither, whither at last, having resigned the episcopate, with Blessed Hadelin accompanying him, he took to the long-intended path. Hugh Menard transmits the same things: that, having left his homeland for the love of Christ, he came to Austrasia with Saint Remaclus, whom he had set before himself as ^a model to imitate. And he then says that Remaclus, with Saint Hadelin accompanying him, set out for the hermitage. Whether, however, Hadelin was already ^a monk at that time, neither author has stated.

[27] Bietlotius in his metrical Life writes (which we do not approve) that he came to Remaclus when the latter was already ^a Bishop:

Forthwith he came to the farthest regions of the Franks, Which the Treveri, ^a spirited race of men, inhabit. This eager Saint follows in the footsteps of those Fathers; He fears no perils to his life. Then too, second to none in the probity of his morals, Remaclus was Bishop by divine lot. or first to Maastricht? He enters the sacred hall of the venerable Bishop: He is kindly received: he was ^a poor and needy man. Even as ^a star shines forth in ^a clear sky, And as bright lights gleam in ^a temple; So too he shines, illustrious with manifold virtue, And shows to others ^a noble path of virtues. He was pleasing to all, to boys, servants, and men, Gentle as ^a lamb, free from guile and deceit. Remaclus adopts him as ^a son and companion for himself, And is carried toward him with the love of ^a true father.

This writer, however, seems to imply that Hadelin had already known Remaclus before, as he portrays him rejoicing at the latter's dignity:

This Father, beholding Remaclus exalted on the sacred See, Rejoices and exults in his soul.

The Breviary of Liege, Lesson 2, seems to favor this view, where it says: He betook himself to Blessed Remaclus, Bishop of the Tungri, and in the monastery of Stavelot first became ^a sharer in the solitary life, and in all pious deeds and hardships, etc. The old Breviary has: He came to ^a place situated on the shore, which is called Dinant, on the Meuse.

[28] It is more probable what Bietlotius adds concerning the priesthood:

For he is adorned with the illustrious honor of the priesthood, here made ^a priest, A gift of which he was undoubtedly worthy.

Hence we believe that Hadelin expended his efforts on instructing the people in the Christian religion, as ^a zealous helper of his Bishop. And Trithemius writes that he was very venerable both in knowledge of the Scriptures and in sanctity of life. To this end is the Collect which is recited in this day's solemn services of the Churches of Liege, Celles, he teaches the people; therefore he is called Doctor and Vise: Almighty and eternal God, rewarder of Thy servants, who hast willed to grant us Blessed Hadelin as ^a Doctor of salvation; grant to us Thy servants that we may be aided by his merits, in whose virtues and examples we rejoice. Through our Lord. To this also corresponds (as Molanus attests) his image. and is thus depicted. For he is depicted at Vise in ^a long doctoral robe, of black color, bearing in his hand ^a staff surmounted by ^a cross, upon which cross ^a dove perches. Moreover, the people of Celles ... depict him as ^a hermit, because he led the hermit's life among them: otherwise dressed in an alb and chasuble, holding ^a book in his left hand, and in his right ^a staff such as we have described.

[29] Where then did Hadelin receive the monastic habit? It is not recorded. It is permissible to conjecture that it was at Solignac or Cougnon, under Remaclus. Saint Remaclus, Abbot of Solignac; Saint Eligius had entrusted to him the care of the monastery of Solignac in the territory of Limoges, as Notger and the monk of Stavelot record in the Life of Remaclus. After ^a little while, says the latter, by spreading report, it was heard throughout the whole province of Gaul concerning the life and deeds of the oft-mentioned blessed man Remaclus, and word reached the ears of the magnates who at that time presided over the palace ... and it was made known in the royal halls that so magnificent ^a man ought not to be absent from the presence of the King, so that by his prudence the affairs of the kingdom might be arranged: whence it came to pass that, having been honorably summoned, as was fitting, he was conducted to the threshold of the palace, destined to be ^a great solace to all.

[30] King Sigebert then committed to him the government of the monastery of Cougnon, of which Notger writes: In the place called Cougnon, situated on the river Semois, the same King, by the counsel of his magnates, had built ^a monastery in honor of the Apostles Peter, Paul, and John, then at Cougnon: because it afforded dwellings suitable for the habitation of servants of God; he had endowed it with the bounty of his generosity, and had gathered proven persons serving God, over whom he appointed Blessed Remaclus as overseer, and charged him to accustom the inhabitants to live according to the tradition of the Fathers. To this day there exists his place of prayer, hewn out of the rock, whence benefits come even now to the sick. Hariger has the same in chapter 54, with which the diploma of King Saint Sigebert himself agrees, which we gave on February 1 in the Analecta to the Life of Saint Sigebert, section 3, number 17; in which this is found: And therefore, out of devotion for our soul ... we wish to build ^a regular monastery, in honor of our Patron, Peter, Paul, John, and the other Martyrs, in our land of the Ardennes, in the place called Cougnon, which the river Semois seems to encircle, and from the gift of our generosity we wish to establish ^a monastery according to the tradition of the Fathers; and there, with Christ as our guide, we appoint Remaclus as Abbot: in such manner that they should live there according to the rule and admonitions of the ancient Fathers. Some vestige of Cougnon appears to survive in the ancient Priory in the village of Cougnon, belonging to the college of the Society of Jesus at Luxembourg, on the river which Hariger and Notger call Semois, or Sesmirus, as Saint Sigebert calls it, commonly Sesmoy or Semoy, between the towns of Chiny and Bouillon.

[31] Here, then, Remaclus was Abbot, when he had been summoned from Solignac to Austrasia. As for Hadelin, if he was still ^a layman but seized with ^a desire for the more perfect life, at one or the other place Hadelin was ^a novice under him, Remaclus brought him along and first clothed him here in the sacred habit; but if he had already begun the rudiments of the religious life in Aquitaine, here he certainly strove to attain its perfection: in which endeavor he so proved himself to his holy Father that the latter brought him along to Maastricht, intending to spur himself to piety by his domestic example brought to Maastricht, and to exhort others to the duties of Christian virtues by his teaching; for which reason he also ordained him to the priesthood. When he was permitted to resign the episcopate, following the example of his predecessor Amand, though not for the same reason, he brought Hadelin with him to Stavelot, which, along with Malmedy, then to Stavelot; he had built during his episcopate with King Sigebert providing the funds: whence he afterward sent him to found the hermitage of Celles. afterward sent to Celles.

Section V. The Age of Saint Hadelin.

[32] Arnold Wion writes that Saint Hadelin flourished in the year 670. Francis Haraeus and Heribert Rosweyde say that he died around 680. His age must be determined from the age of Saint Remaclus: The certain year of his death cannot be ascertained by any definite marker: the remaining course of his life can be somewhat arranged from the Life of Saint Remaclus. We shall therefore briefly touch upon ^a few things about Remaclus, intending to discuss everything more fully in connection with his Life on September 3.

[33] In the times of Emperor Heraclius and Clothar II, King of the Franks (of whom the latter died in the year of Christ 628, having reigned forty-four years and some months; the former died in 641, having reigned thirty-one years), Saint Remaclus was gracing his native Aquitaine with the auspices of his birth, when the metropolitan city of Bourges had as its Archbishop Saint Austregisilus, he was born under Saint Austregisilus, educated under Saint Sulpicius; and as its Archdeacon Blessed Sulpicius, soon afterward honored with the pontifical dignity. So Notger and Hariger, chapter 48: The well-born Remaclus was raised in splendid fashion, as the great abundance of his parents' means permitted, under Blessed Sulpicius: in whose veneration it is established that the same holy man afterward dedicated very many churches in our diocese. Then, when he was grown and already bearing the fruit of all goodness as befitted his age, they entrusted him to Blessed Eligius, ^a man to be preferred before all men of his time by the grace of his merits, who placed him in the monastery of Solignac, which he himself was building with pious labor on his own estate ... afterward he did not refuse to commit to him the care of the flock entrusted to himself, did not hesitate to share the burden and responsibilities, and gave himself over again to the service of the palace, as he was compelled to do.

[34] We have treated of the age of Saint Sulpicius Pius in connection with his Life on January 17, section 3. It can briefly be calculated thus: In the sixteenth year of Childebert, the thirtieth of Guntram, the year of Christ 591, Saint Sulpicius Severus died, of whom we treated on January 29; Saint Eustatius, or Eustachius, succeeded him. So Saint Gregory of Tours, book 10, chapters 24 and 26. He sat for twelve years and died on the day before the Kalends of January. So Chenu of Bourges. of whom the former was made Bishop in 612, the latter in 624. Therefore at the beginning of the year 603, Saint Apollinaris succeeded him, sat for nine years, and died on the third day before the Nones of October. Then Saint Austregisilus sat for twelve years, as he himself had learned by angelic revelation, as is said in his Life on May 20; he died in the year 624; and Saint Sulpicius Pius succeeded him. We therefore have the period of the youth of Saint Remaclus and of his education in the monastery of Bourges, under Sulpicius, whether as Archdeacon or already Archbishop.

[35] Afterward the monastery of Solignac was founded by Saint Eligius in the district of Limoges, and completed in the tenth year of King Dagobert, the year of Christ 637, where Saint Remaclus (as Sigebert writes in his Chronicle under that year) came from Aquitaine and submitted himself to training in the service of Christ under Eligius. He incorrectly says that Remaclus came from Aquitaine to Solignac, since Limoges itself was also in Aquitaine; but he came there from Bourges.

Indeed, as we have related above, he was placed over that entire congregation of one hundred and fifty monks: Remaclus, monk at Solignac in 637, soon Abbot: around 646 he comes to Austrasia: whence it can be inferred that he had not only been educated in letters among the people of Bourges, but had also been ^a monk in the monastery of Sulpicius. When he was summoned to Austrasia is not certain: it is probable that it happened around the year of Christ 646 or 647. Here he was placed over the monastery of Cougnon, either to build it, or certainly to organize and govern it. Meanwhile Saint Amand resigned the episcopate of Maastricht in the year 650, not before, since ^a letter to him while still Bishop survives from Pope Saint Martin, written after the Roman Council held in the ninth year of the reign of the most pious Augustus the Lord Constantine (more correctly Constans II), on the third day before the Nones of October, in the eighth Indiction, that is, reckoned from September, the year of Christ 649.

[36] He becomes Bishop in 650. Remaclus succeeded Amand in the year 650 or the following; he sat for approximately ten years, as is evident from the Chronicle of Trudonensis, book 1, chapter 8. For by him, already ^a Bishop, Saint Trudo was sent to Metz, to Saint Clodulph, to be instructed in letters, as Notger in the Life of Remaclus, Hariger, and the Chronicle of Trudonensis, book 1, chapter 5, record. he sat for ten years In the sixth year of Remaclus's episcopate, having completed his literary studies (and he could scarcely have done so sooner), he began to devote himself to sacred Scripture. The same Chronicle, chapter 6. At length, Saint Clodulph sent him back, promoted even to the height of the priesthood, to his holy Father and Co-bishop Remaclus, as is said in the Life of the latter, in the tenth year of Remaclus's episcopate, as is deduced from the Life of Saint Trudo. as the same Chronicle, chapter 8, has it. Although the chronology of the same Chronicle does not agree well enough with the years of the Emperors, yet it is clear that these things could scarcely have been accomplished by Trudo in ^a shorter space; who, when he first came to Remaclus, still blooming with youthful age, had already begun to put forth the most pleasant first fruits of ^a youth pleasing to God, as Hariger says. Donatus, indeed, in the Life of Saint Trudo, which we shall give on November 23, says only that he sought to be trained in the study of sacred letters; but he afterward relates that, happily advancing through the ecclesiastical grades, the merits of his life led him all the way to the dignity of the priesthood. Then, after the passage of many years, when the man of God was filled with divine knowledge, and was mature both in age and in character, he was sent back to Hesbaye and honorably received by Saint Remaclus the Bishop.

[37] In that same year 660, when Trudo returned from Metz, it is clear from the same Chronicle that Remaclus resigned the episcopate, since it says that in the third year after Trudo's return, that is, the third year of the episcopate of Saint Theodard, the monastery which the latter had built was dedicated by him on the third day before the Ides of October. Moreover, the same Chronicle, chapter 7, records that in the sixth year of Remaclus's episcopate the monasteries of Stavelot and Malmedy were built: Malmedy and Stavelot he dedicates; which, as Notger in his Life and Hariger in chapter 56 write, were consecrated by Saint Remaclus while still holding the episcopate, with the approval of the Bishop of Cologne, in whose diocese Malmedy was. At length, therefore, Remaclus withdrew to Stavelot, with Theodard having been elevated to the See of Maastricht. Several diplomas of Saint Sigebert survive by which he grants various things to those two monasteries, hither he withdraws in 660. where the venerable man Remaclus, Bishop and Abbot, seems to preside under the guidance of Christ, concerning which we treat on February 1 in connection with the Life of Saint Sigebert and on September 3 in connection with the Life of Saint Remaclus. He survives long afterward. Remaclus lived on there for ^a very long time.

[38] With these things thus established, the age of Saint Hadelin seems to be able to be arranged thus. He came with Remaclus to Austrasia around the year 646, as ^a novice in the religious life, or at least ^a candidate, perhaps twenty years of age. Hence ^a conjecture about the age of Saint Hadelin. Partly at Metz, partly at Cougnon, he devoted himself to piety and sacred letters. In the year 650 he set out for Maastricht with the same Remaclus. After several years he was ordained ^a Priest by him. In the year 660 he withdrew with him to Stavelot, and perhaps accompanied him to Rome. At length in the year 669, as Fisen supposes, or perhaps earlier, he was sent off to erect the monastery of Celles or to lead the hermit's life. Where he survived until the year 680, or perhaps 690, or even longer.

[39] Nor do those things conflict with this which are found in the Life of Saint Hadelin, chapter 2, section 8, with which what Chapeauville relates in Annotation 2 to chapter 2 of Anselm, from ^a marginal annotation of the Codex of the Golden Valley, are in agreement: These began to inhabit the monastery of Stavelot with Blessed Remaclus, How he is said to be among Saint Theodard, the first Abbot of the same place before he became Bishop, Saint Hadelin, Saint Lambert, Saint Hubert, the first monks of Stavelot, if he was ^a novice elsewhere? the most holy Christianus, Florebertus, Papolenus, Anglinus, and many others. These were indeed all ascetics of that monastery, the first in sanctity but not all first in order of residence: and even if they had been the first to inhabit it, it would not follow that they served their novitiate there, since they could have been summoned from elsewhere, or even gathered of their own accord. For neither did Remaclus himself first assume the monastic habit there, nor did Theodard, as is clear from his Life on September 10, where it is said that, in the reign of Clothar II, out of the devotion of his parents he was consigned to monastic discipline and willingly bore the light yoke of Christ; and then, by the counsel of King Sigebert and of Grimoald, Mayor of the Palace, and of Bishops Remaclus and Cunbert, he was placed over those two monasteries. Whether Lambert was ^a monk, except during his time of exile, we shall inquire on September 17. Certainly he was commended by his father to Theodard when the latter was already Bishop, to be educated in divine teachings and monastic disciplines in the royal court. Saint Hubert, of whom we treat on November 3, was perhaps for some time at Stavelot among the monks, before he withdrew to the hermitage on account of penance; but not under Theodard as head, among the first religious of that place, but at last under Bishop Lambert. Even less can Saint Florebertus, if he was ^a monk, be placed at the first beginnings of the monastery, when he was not even born yet. Concerning him, April 25. Concerning Saint Papolenus, or Babolinus, June 26. Therefore we are not compelled by that annotation or Stavelot catalogue to assert that Hadelin assumed the monastic habit there. Anglinus, who is named there, is also said to have been Abbot of Stavelot, and undoubtedly ^a disciple of Saint Remaclus, if the things which an anonymous monk of Malmedy writes in the book of Miracles of Saint Quirinus about Saint Agilulf, Bishop of Cologne, of whom we shall treat on July 9, are true. Born of noble stock, he says, he was entrusted by his parents to Anglinus, Abbot of this place, to be regularly formed under monastic instruction. Having spiritually imitated the character and life of his spiritual Father, he was, by the will of God, made his successor: then given as Bishop to the See of Cologne, he did not lay down the burden of the Abbacy either, etc. For the author of the Life writes that Saint Agilulf was killed at the time when Charles Martel was waging war with Ragenfred. Christianus, however, also called Druthmarus, surnamed the Grammarian, who below in chapter 2, section 8, is called most wise, is much later in age than Saint Remaclus; for he is said to have lived at Stavelot under Abbot Sichard, who died in the year of Christ 791, in the sixteenth year of his governance. There survives an Exposition on Matthew by this Christianus, in volume 9, part 1, of the Bibliotheca Patrum, dedicated to the monks of Stavelot and Malmedy; in which dedication he shows that he had expounded the sacred letters to them, and pronounces the following about the holy discipline of those monasteries: For those who live among you do not greatly marvel if very many Saints in these monasteries were found admirable. He was also an Aquitanian, as Sigebert writes in his work on Ecclesiastical Writers, chapter 71, Trithemius, Gesner, Possevinus, and Sixtus of Siena: although one might have doubts, because he writes: And the usage of speech is better understood of those who are from the same province; unless he means to signify that he was from the same kingdom of Gaul as they.

LIFE BY BISHOP NOTGER AS AUTHOR

from old manuscripts.

Hadelin, Priest, of Vise and Celles in Belgium (Saint)

BHL Number: 3733

By Bishop Notger as Author.

PREFACE OF THE AUTHOR.

[1] The Almighty Lord, who is rich in mercy, whose nature is goodness, whose will is efficacy, whose work is mercy, came into this world to save all, because He found none free from the guilt of the first transgression; He bestowed the riches of His longsuffering and goodness upon all, most efficaciously exercised the omnipotence of His will upon the ungrateful, and the regard of His grace

upon the unworthy; because He mercifully provided that the work of saving mercy should be retrievable. For just as it is not to be believed that anyone comes to salvation except at God's invitation, so neither does one who has been invited work out his salvation except with God's help. We have therefore the beginning of our salvation from God's mercy, who is not only the favorer and helper in the growth of those advancing, but remedially provides that the falls of those who stumble must be met; while He grants that angelic supports are not lacking to us, and confers the patronage of Saints, whom we should not hesitate to entreat as intercessors for our sins. And although it is fitting to honor in common those Saints who have been given throughout various provinces everywhere, the Saints are given by God as Patrons to provinces. He has nevertheless mercifully assigned to particular places certain ones whom He willed to be especially embraced and more earnestly implored. From among whom He has destined for us, though unworthy, Blessed Hadelin, whose deeds it would be the more blameworthy to conceal, inasmuch as I see it would be both impious to withhold necessities from those who believe, and invidious to deny them to you who petition. The Author wrote this Life when asked. For he who possesses some small measure of knowledge binds himself with the vice of ingratitude if he neglects both to assert the good, and to refute the wicked, and to proclaim the great works of God according to his ability. The plain sense of the Gospel shows this, condemning with the sentence of eternal perdition the talent wrapped in ^a napkin. Luke 19. Desiring to escape which, I shall at least in this matter not delay to bring forth whatever things shall have occurred to my memory concerning him, which I judge to be the more rightly ^a matter of wonder to the little men of our time, the more I consider them to be unlike their morals. Be present therefore, devoted exactors, and what you anxiously extort, receive attentively.

Nearly the same preface is found in the Life of Saint Remaclus on September 3, but somewhat more prolix; which is also prefixed to the Deeds of the Bishops of Liege by Hariger. In the other copy of the Life of Saint Hadelin it was appended at the end of the Life.

CHAPTER I

The Arrival of Saint Hadelin in Belgium.

[2] Therefore, as the tradition of trustworthy men has reported, so that other things may be consistent with the attestation of these, Saint Hadelin was born in the territory of Aquitaine, Hadelin, an Aquitanian sprung from ^a noble lineage, mature in probity of character from ^a tender age, surpassing the years of boyhood, always desiring, by the exhortation of Solomon, to be in the company of elders. And while he daily strove to extend himself to greater things, he also attempted to emulate the examples of that famous Patriarch, to whom the Lord said: Go out from your land and from your kindred, and come into the land which I shall show you. Which he had already long heard that many others were doing, and he did not wish to appear unequal to them in his own powers. Genesis 12:1. Namely, the holy Agricius, Maximinus, and Paulinus, exiles from the same country, had come to our land, that is, the land of the Franks: who afterward, elevated by the archiepiscopal dignity of the See of Trier, following the example of other Saints, and dying there, manifest by attesting miracles that they live with the Lord. Likewise Blessed Remaclus, the bountiful Bishop of the Tungri, and Goar, priest worthy of God, consoler of those passing by the Rhine around his monastery, and very many others from the same region are known to have reached our borders in ^a blessed course. Of these, as we have said, this Saint wished to be an imitator, and with the already-mentioned Blessed Remaclus he undertook this way that few can imitate, and sharing in all his pious deeds and hardships, he leaves his homeland with Saint Remaclus, also enduring the manifold labors of pilgrimage with him.

[3] But that we may speak ^a little about Blessed Remaclus, since he was ^a companion in his works, and how each departed to his own place; it happened at that time that the people of the Tungri were bereft of ^a pastor, and Sigebert, King of Austrasia, was ruling, who had his seat in the city of Metz. To him the people, with the common election of the priests, with the attendance and hearing of the magnates, with the clamor and acclamation of all orders, presented this petition of their prayers: that none other should preside over them than Blessed Remaclus; that he was acceptable to God and men, and second to none of his age in sanctity; that he was pleasing to the angelic spirits, who at the people's request, reverend to those who inhabit the earth; that they had experienced the manifold benefits of his kindness; had often felt the support of his intercession both with the King and with the magnates; had observed the skill of his prudence, since he frequently devoted his efforts to the royal councils; that he did not lack knowledge of the Scriptures, whence he might bring forth things new and old; that he possessed the entire catalogue, along with the sum of the endowments prescribed by the Apostle for ^a bishop. 1 Timothy 3:2 and Titus 1:7. Favorably assenting to such prayers, by the approval of King Saint Sigebert, and dutifully concurring with such great eagerness, although he resisted and struggled with all his might, the King placed him over the Church of the Tungri, he becomes Bishop of Maastricht, so that he might henceforth spread more widely the seeds of the word which he had long kept hidden within himself.

[4] When Blessed Hadelin perceived him whom he loved with exceeding affection to be exalted by God and men and raised to the pontifical chair, it is beyond our ability to unfold how great was the exultation that filled his heart and tongue. Moreover, of what merit and religion he showed himself in that governance, but, having built Stavelot and Malmedy, and how he built the monasteries of Stavelot and Malmedy with pious labor, whoever wishes may find in the book of his Life. But after he had gathered ^a community of servants of God in those monasteries and had for the most part arranged dwellings suited to the purpose of religious life, that which he had always held as his desire, namely, the solitude of ^a more remote life, he thus found occasion for, by God's will. At length, though with the greatest difficulty, he obtained from the King he withdraws thither, that another should succeed him, and that he should be permitted to seek the hermitage he had long desired, where, withdrawn from secular cares, he might more freely aspire to heavenly things. Saint Theodard having been substituted for him: He displayed to the King and magnates the sufficiently worthy life of Saint Theodard, and designated him by name as the one who should fill his place and be appointed to his See after him. Having therefore blessed his people with sacred benedictions, with Blessed Hadelin accompanying him, he took to the long-intended path.

[5] But since the Lord was arranging to place the light of the sanctity of this blessed Hadelin upon the lampstand of public notice, it happened while they were on their journey that they both lay down for the sake of rest; and while the Saint of whom we speak was sleeping, the other, who was watching, namely the kindly Remaclus, Hadelin while sleeping is overshadowed by Angels, perceived that the ray of the sun, which was shining oppressively upon the face of the one who was slumbering, was being veiled by an angelic canopy. When he awoke, the blessed Pontiff said to him: Dearest brother, if you recognize that any vision has been shown to you now in your sleep, do not delay to tell me, most beloved. But he, with downcast countenance, at first resisting, but afterward obeying the voice of his commander, said: I had resolved, most blessed Father, to conceal from you for the present what I had seen, and then after some days to reveal it to you humbly and with prostrate devotion. But since it is not right to refuse anything to your command, I say, I saw, and refreshed by ^a mystical dream: while I was resting in gentle sleep, ^a dove descending from heaven upon me, though unworthy, with wings spread, and fluttering about my eyes for ^a little while, and then settling upon my head; and I confess that I do not know what good this omen may portend. But the blessed Pontiff Remaclus, regarding him with ^a joyful countenance, said: Your dignity, O Hadelin, surpasses my lowliness: I confess myself unworthy of such ^a companion, whom I saw overshadowed by angelic service. Psalm 120:6. "The sun shall not burn you by day, nor the moon by night," said the prescient Psalmist, you who shall not transgress against Christ, nor against His Church illuminated through Him. For the dove represents the Holy Spirit, who rested upon the Lord at His baptism in the river Jordan, and anointed Him with the oil of gladness above His fellows. The same Spirit, by the grace of the gentlest piety, has illuminated your heart and has perpetually devoted you to

His service.

[6] These and similar words of sacred learning the chosen one of God, Hadelin, heard with the joyful ear of his heart, and thought to gird himself henceforth to greater works of virtue. Again the kindly Pontiff Remaclus, prescient of things to come, said to him: he is sent by Saint Remaclus to the forest of the river Lesse: Hasten therefore, my son, your departure elsewhere as quickly as possible, following Christ as your guide, making for the valley adjoining the forest, which lies beside the river Lesse, as the neighbors call it, seeking the place called Between-Four-Mountains, and there, with God as your host, build for yourself ^a dwelling and ^a small oratory, where, with angels as your protectors, you may worthily serve the Lord Christ. Receiving these prophecies with ^a joyful mind, he attempted to prostrate himself at the Pontiff's feet. But the latter, raising him up with kindly encouragement, urged him to go to the place with some companions and, as time went on, to return to him often for the sake of visiting.

The other Life adds "of his age" incorrectly, as is clear from the examples cited: for Agricius, Maximinus, and Paulinus did not live in that age.

Rightly, therefore, in connection with the Life of Saint Agricius on January 13, in the Preface, section 4, we wrote that we doubted whether he was not rather ^a Gaul than an Antiochene, as the writers of Trier affairs commonly report. Saint Agricius was an Aquitanian, The other Life has Algrinus for Agricius: but there is no Algrinus among the Bishops of Trier. Rosweyde also calls him Algrinus in the German Life of Saint Hadelin, where he also errs in writing that these Saints were relegated from their homeland into exile in Francia, whither they had come of their own accord. Anglinus, Abbot of Stavelot, is different from this one and later.

Saint Maximinus was, [as also Saint Maximinus and Saint Paulinus, Bishops of Trier. That Gaul which was on this side of the Loire was called Francia.] as Lupus writes in his Life on May 29, ^a native of the Aquitanian city of Poitiers.

Saint Paulinus, Bishop of Trier, is venerated on August 31, himself also born of the most noble stock from the regions of Aquitaine, as is said in his Life.

Thus you will find passim that Francia properly designates that part of Gaul which extends from the Loire toward the Rhine. So Ardo in the Life of Saint Benedict of Aniane, chapter 7, section 28: After the death of the most serene Emperor Charles, when his son Louis, King of the Aquitanians, had assumed the government of the Empire, he ordered him to go to the parts of Francia, and designated for him the monastery of Maur in Alsace, where he placed several followers of his way of life from the monastery of Aniane.

The See had been transferred to Maastricht by Saint Servatius in the fourth Christian century, as we have often said elsewhere and shall say more fully in connection with his Life on May 13, and on February 6 in connection with the Life of Saint Amand.

In the other Life there is no mention of Saint Goar. Concerning him, Wandelbert writes in his Life on July 6: Goar was ^a native of the province of Aquitaine, which is nearly ^a third of all Gaul.

Those who used to pass by the cell of Saint Goar in ^a boat were accustomed to disembark the once famous veneration of Saint Goar and pray in the church. This duty of piety, performed by many with great profit, was not neglected by others with impunity, as the same Wandelbert narrates. The cell was given by King Pippin to Assuero, Abbot of Prum: and by Charlemagne, when Archbishop Weomad of Trier was reclaiming it and it had been proved to be of royal jurisdiction, the paternal donation was confirmed. It is now ^a town under the dominion of the Landgrave Ernest of Hesse, in the town of its own name, who this very year has embraced the Catholic faith with his wife and children, with ^a remarkable testimony of piety at the same time. It is situated between Boppard and Oberwesel, towns of the diocese of Trier, on the left bank of the Rhine, and is commonly called Saint Goar. Even while heresy prevailed in past years, some shadow of the ancient cult persisted among the common boatmen: for those who passed by that place for the first time were compelled to insert their necks in an iron collar at the edge of the river (not entirely obliterated) and to pay some coin. This rite, though then used as ^a joke by heretics and orthodox alike, seems to have flowed from the ancient devotion which Wandelbert mentions. For in other places sacred to Christ or the Saints, in our Belgium as well, pious people, retaining something of the religious simplicity of their ancestors, have been accustomed to encircle their necks with an iron collar, as if by this rite they dedicate themselves to the service of God or of those Saints. Moreover, the nearby danger served to make them venerate Saint Goar more devoutly; for, as the oft-cited Wandelbert writes, on account of the dangers of navigation. ^a place in the river, about ^a hundred paces or ^a little more from the church of Blessed Goar, where from the whirlpool of rocks hidden beneath the water and from the most rapid collision of the waves, those navigating often suffer grave dangers. And ^a little later: They had arrived at that terrible rapidity of the river of which we have spoken above. Rightly therefore was Saint Goar called the consoler of those passing by the Rhine near his monastery.

Whether he was ^a companion of Saint Remaclus coming from Aquitaine, or merely followed his example afterward, has been inquired above.

These words down to section 5 are absent in the other Life.

He was Saint Amand, as we have said above, who resigned the episcopate; why he did so we shall say in his Life on February 6.

We gave the Life of King Saint Sigebert on February 1, where we also treated of the seat of the Austrasian kingdom, the city of Metz. In the Life of Saint Theodard, which we shall give on September 10, it is said that Remaclus was drawn from the haven of the solitary life by King Dagobert, which was in fact done by Sigebert.

These things are related in nearly the same words by Hariger in the Deeds of the Bishops of Liege, chapter 50, and by Bishop Notger in the Life of Saint Remaclus.

Hariger and the Life of Remaclus read: "of the magnates."

The manuscript had "incoluisset"; the Life of Saint Remaclus more correctly reads "occuluisset."

Here the accusative is used absolutely, in place of the ablative.

To the hermitage, says Menard; namely the one at Stavelot, as is evident from the Life of Remaclus, and expressly in the Life of Saint Theodard: "he sought the haven of the monastery."

Where? Menard implies that this happened while they were setting out from Maastricht to Stavelot. Our confrere Fisen, in his History of Liege, book 4, section 15, thinks it happened while Remaclus was returning from Rome, in the year 669.

Fisen says that the head of the sleeping man was seen by Remaclus shining with ^a great light; incorrectly. Bietlotius says that ^a white dove covered his head with its wings.

The other Life adds: where there is ^a spring suited to human use. Hariger narrates this vision differently in chapter 51, as we have related above. Fisen, book 4, section 27, and in the Flowers of the Church of Liege, says that Hadelin elicited ^a double spring by his prayers: one on Mount Francheri, the other in the place which Remaclus had shown through ^a dream. The water of that spring of Franchimont, or Francheri, is to this day salutary for many. Rosweyde here erroneously reads "the river Lecra" for Letia; Molanus in the Index and Chronicle of the Saints of Belgium reads "Legia," which is the stream that flows through Liege: but he corrected this elsewhere.

From the retinue of Remaclus himself, as Menard correctly states.

CHAPTER II

The Monastery of Celles Built and Founded.

[7] Having therefore prayed for and obtained ^a blessing, at Celles he lives austerely and holily: proceeding with eagerness to find the place, he came to the house of ^a certain man called Beo, and having obtained hospitality with the help of his sick wife, the Saint, while staying there, began to search for the aforesaid place; and having obtained the guidance of ^a swineherd, he found the place and gave thanks to God: "Our help is in the name of the Lord," he sang. Thereafter he builds ^a dwelling, completes ^a small oratory as well as was then possible, and devotes himself entirely there to the service of Christ and the protection of the Angels. In hunger therefore and thirst, in cold and nakedness, in labors and various anguishes, afflictions and pressures, God's athlete, living soberly and justly and piously for the Lord, not for the world, awaited the blessed hope and the coming of the glory of the great God and our Savior Jesus Christ, and chastising his own body daily and subjecting it to the servitude of his soul, he devoted it unceasingly to heavenly vigils; sitting with the King on his couch, daily offering on the altar of his heart the delightful sacrifice of the wondrous fragrance of pious deeds, thus rendering it bountiful.

[8] Moreover, hearing the fame of the sanctity and holy manner of life of his mentor, namely Blessed Remaclus, in the aforesaid monastery of Stavelot, because they were eager to flock to him from all quarters, like bees to their hives, some to devote themselves to the service of the Almighty and to submit their necks to the light yoke of Christ, others to entrust their children for instruction in liberal, nay rather monastic, disciplines, and to serve there perpetually; from time to time he visits Saint Remaclus: many also to share of their possessions and revenues with the necessities of the Saints; he too was eager to come to him often, out of his desire for visits and the exceeding ardor of charity, and to exchange conversations of sacred readings, and to feast there, as it were, on the fruits of the Paradise of God; just as it is recorded in the catalogue of illustrious men that appears continually there over the altar: These are, it says, the names of those who first began to inhabit the monastery of Stavelot with Blessed Remaclus: Saint Remaclus, Saint Hadelin, Saint Theodard, Saint Lambert, his spiritual son doubtless in baptism, Saint Hubert, and the most wise Christianus, and many others.

[9] But that we may return to the point from which we digressed ^a little while ago, Blessed Hadelin began to cultivate the place of his habitation,

to adorn it with the work of holy conduct, becoming from day to day the good odor of Christ unto God in every place. Indeed, because the heavenly lamp could not long be hidden under the shadow of ^a bushel, nor ^a city set on ^a hill be concealed, the fame of his sanctity reached the ears of Pippin, the most glorious King of that time, he is visited by Pippin of Herstal, who, like the Queen of Sheba hastening to the Solomon of the Old Testament, hastened humbly to the dwelling of this most peaceful and wisest minister of God, and having received from his honeyed eloquence most salutary counsels about submitting himself to Christ the King of Kings and governing the kingdom according to His command, and having granted the use of certain estates which are still held by the administrators of the place, by whom, and by certain others, various possessions are donated to him: he returned to the palace rejoicing in the colloquy with the blessed man. And because nothing is lacking to those who fear God, many wished to supplement his voluntary poverty from their possessions and revenues, so that the affection of common life in the same place might be increased. For there were in his vicinity three brothers, namely the aforesaid Beo, another named Triclinus, and ^a third Balduin, each of whom devoutly granted whatever he had possessed there.

[10] His name therefore became known to all in the neighboring places, and it came to pass that from that time he began to be frequented by many. For he himself was leading ^a heavenly and God-worthy life there; he rendered all who came not only more cheerful by the sweetness of his words, but also most willingly bestowed upon them the offices of charity according to his means. many flock to him: And because he had consecrated the same place by his holy manner of life, the merciful Lord willed to show in this servant of His the words He had spoken before: 1 Kings 2:30 "He who honors Me, I will honor." And when the confined space of the little place had begun to be expanded, two horsemen with two trained Umbrian hounds, by chance, that valley not violated with impunity, ignorant of what dignity the little valley possessed, came and learned from their own experience what it was fitting for others who came to do. For rising in the morning, they found lifeless the horses on which they had been conveyed, and the dogs dead as corpses above them. When this was learned, the Bishop who was then presiding over the See which we now serve (God willing), nor to be approached on horseback: other things donated to him. by ^a name, not (alas) by merit, forbade by Episcopal authority that any horseman should thenceforth approach the precincts of that oratory. He also assigned there, from the revenues, as property of our Church, the estate called Mons Francheri; where ^a miracle occurred that is worthy of memory and now intervenes, which we think it wrong to pass over in silence.

I was reading: "and with difficulty, obtaining hospitality with the help of the wife," as though he had obtained hospitality from Beo with difficulty, and only with the wife's intercession. But the other Life persuaded me of this reading; for it has: "and restored health to his sick wife, obtaining hospitality by his own aid." Bietlotius likewise:

The unhappy wife of the said Beo, being sick, Recovered, who would otherwise soon have died.

Fisen, book 4, section 37: Hadelin had restored Beo's wife to health by an admirable prodigy.

The other Life reads: "while eating."

The same Life reads: "his very soul."

Nearly the same things are said in the Life of Saint Remaclus.

He served the novitiate of monastic life in the time of King Clothar: where, is not recorded. By the counsel of Saints Remaclus and Cunbert, he was placed over the newly founded monastery of Stavelot.

He was entrusted by his father to Theodard, already ^a Bishop, to be educated in divine teachings and monastic disciplines in the royal court. Since Theodard sat for several years at Maastricht, does Notger rightly conjecture that Lambert, his successor, was received at baptism by Saint Remaclus?

Fisen, book 4, section 22, writes that Hubert, after his wife's death, went to Saint Lambert to be imbued with holier instructions: having happily served his novitiate under him, he passed to the monks of Stavelot, etc., happily trained under the rules of Saint Remaclus. It is established that he did penance in the forest of the Ardennes. It is not improbable that Hadelin was first exercised and proved in ^a monastery according to custom. But of this we treat on November 3, in connection with his Life.

Indeed, Duke, or rather Mayor of the Palace, namely Pippin of Herstal, who is elsewhere also called King, because he commanded kings; which his son Martel said he preferred Pippin of Herstal consults Saint Hadelin. to being King himself. Menard doubts whether it was Pippin of Herstal or his grandfather Pippin of Landen: but the latter had died before the episcopate of Remaclus, in the year of Christ 646. Rosweyde calls him ^a King, but names him Pippin II. Fisen adds that Pippin was accustomed on other occasions as well, especially in the most arduous affairs of his soul, to consult Hadelin, and to beg his prayers on his behalf. Bietlotius says he built ^a temple and established ^a college or monastery of those continually ministering to God; because he assigned estates and revenues for their support and its endowment. It is worth hearing him: and endows his monastery,

Fame, well known from the most ancient Fathers, reports it, Indeed even today the fickle populace says so. A magnificent temple constructed of cold marble, At your expense and care, great Pippin. and builds and furnishes ^a temple. Nor was it enough to have done this; but you add greater things, To show how much love burns within you: Of sacred men, noble one, you create ^a companion College, devoted to prayers night and day.

The other Life reads: "by the brethren of the place"; but Bietlotius:

Laymen compel these to serve profane uses, And still hold them both through right and wrong.

The Canons of Vise still possess many properties there.

The other Life: "bestowing upon the same Saint Hadelin, they wished to undertake his voluntary poverty."

The other Life reads: "effect."

The other Life reads: "celibate."

That spring is reported to be frequented to this day with great reverence, even for the remedies of diseases. But the spring of Celles, which is also called the spring of Saint Hadelin, although it was not drawn forth by him, though now lacking in honor, nevertheless pours forth an abundant supply of water.

The other Life expresses these things differently: A place situated on the shore, at that same time, through the village called Dinant, when the aforesaid Saint was passing by. Maastricht was called ^a village, and Dinant an old town: its situation and name. Thus Stephen, Bishop of Liege, who died in the year 920, also calls Maastricht ^a village, in chapter 1 of the Life of Saint Lambert: "He was born of ^a distinguished lineage, in the village of Maastricht." And chapter 2: "In the aforesaid village he administered the episcopal dignity." But Godeschalcus, much older than Stephen, in chapter 1 of the Life of the same Saint, writes: "He was ^a native of the town of Maastricht." So that it is not surprising that Dinant should be called ^a village by someone, which was already ^a city in the time of Saint Maternus, the third Bishop of Trier, Apostle of the Tungri, Eburones, and Condrusi, as Fisen writes, book 1, section 42, long in extent, in ^a narrow valley between the Meuse and precipitous cliffs; to which they say the name was given from Diana: and certainly today ^a cavern is displayed in the middle of the city, which the common folk affirm was once sacred to Diana and renowned for the delivery of oracles. The place itself is such as to lend credence to this report. More about this town in connection with the Life of Saint Perpetuus, November 4.

Menard: Antexia. It is now commonly called Anthee, and is situated about midway on the road from Dinant to Florennes.

The other Life: Custina. Menard: the mansus, as they call it, of Rustinae. A mansus, or mansum, Mansus. is ^a villa or ^a certain field with ^a house for the habitation of ^a colonist. See the Glossary of the Ancient Laws by Lindenbrog and Vossius on the Faults of Language. This word occurs passim in the Lives of the Saints.

Fisen reads Wissa; and in the Flowers of the Church of Liege, Wezza. The other Life reads Myniza and Minisa; Menard reads Guiza; Bietlotius reads Guyzia.

The Malmedy manuscript had: "when he was handing over to God, through the hand of the same, namely the most Blessed Hadelin, ^a surname derived from the name of the Saint, the estate called Mons, the property of Veltz." The other manuscript: "When he wished to hand over to God, through the hands of the same, namely the most Blessed Hadelin, the estate called Mons, adding the name of the Saint, out of reverence and honor for him, he arranged that it should henceforth be called Mons Hadelini." Whether we have correctly restored the sense; or whether that word Veltz, which in the German language means ^a cliff or rock, and perhaps also ^a field (for Veld), should be deleted, we do not sufficiently determine: nor is the matter of great importance. Concerning it, Bietlotius:

This little field the inhabitants have today called the meadow of Saint Hadelin: But the laity unjustly hold it.

Wantus, or guantus, signifies ^a glove, and occurs passim in the Lives of the Saints: thus in the Life of Saint Maimbod, January 23, section 7: "The coverings of the hands, which they call Wanti." In the Life of Saint Philibert, August 20: "a thief stole his Wanti by unlawful presumption." And shortly afterward: "they presented his Wanti before his gaze." Another Life of the same Saint has: "Putting it into the heart of one of the citizens to steal the gloves, which we in our foreign tongue call Wanti, of the blessed man"; and then: "they brought the gloves to the monastery." See the Glossary of the Ancient Laws by Lindenbrog, and Vossius on the Faults of Language, where he finely observes that Wanti are gloves used both in summer and in winter; but muffulae are used only in winter. how it differs from ^a Muffula? Thus in the Addition to the Capitularies of Charlemagne and Louis the Pious, chapter 22, where it is established that the Abbot shall absolutely provide ... that each monk shall have ... Wanti in summer, muffulae of sheepskin in winter.

For Wantus, Bietlotius has "gloves," Menard has "a written document," Fisen has "a turf": the latter seems to have read Waso for Wanto. Wason, or Wazon, is an old French word, for which the moderns say gazon, and signifies ^a turf, used in the transfer of possession, as also the Waso, straw, staff, etc. to which grass still adheres. By the Salic law, possession was customarily transferred through ^a straw, ^a Wantus, or ^a Waso, as Anthony Dominici notes, chapter 5 of the Gallic Assertor. Jerome Bignon, in his Notes on chapter 13 of book 1 of the Formulae of the monk Marculf, lists several symbols formerly used in handing over possession: through ^a straw, or rush, or bulrush; through ^a turf, or clod, or earth and grass; through ^a rod, or staff; through ^a Wantus, or glove; through ^a knife with turf and straw, etc. The custom of transferring possession through ^a straw still flourishes in certain parts of our Belgium, elsewhere (but almost only for landed estates) through ^a turf. Concerning the turf, with ^a branch and ^a knife, see on this same day the Life of Saint Berlindis, chapter 1, section 5.

Bietlotius narrates this miracle differently:

A fierce bull was trying to break open the closed doors Of ^a certain widow: struck with fear, she flees, She climbs the high upper stories of her house, and with ^a loud Voice she seeks aid and assistance for herself. When the saintly Hadelin saw this, moved with pity, He straightway drove the bull away with the sign of the Cross.