Austreberta

ON SAINT AUSTREBERTA, VIRGIN, IN BELGIUM AND NORMANDY

Year of Christ 704.

Preliminary Commentary.

Austreberta, Virgin, in Belgium (Saint)

By I. B.

Section I. The Lineage, Era, and Life History of Saint Austreberta.

[1] Therouanne was a city of the Morini in Belgica Secunda, destroyed a hundred years ago. In its territory, of illustrious parents from a royal stock, in the seventh century of the Christian era, Saint Austreberta, born among the Morini, Saint Austreberta the Virgin was born — first Prioress of the monastery of Port near the river Somme, then Abbess of Pavilly in Normandy: who is called by others Austraberta, Austroberta, Austredeberta, Austrouerta, Eustreberga, Eustreberta. She received the sacred veil from Saint Omer, Bishop of Therouanne, during the reign of Clovis II. For, as we have said elsewhere, and shall say again at his Life on September 9, Omer administered that Church for thirty years, veiled by Saint Omer, during the reigns of Dagobert, Clovis II, and Clothar III; and was present in the year 667 at the translation of Saint Vedast, as was said in his Life on February 6. That Austreberta was veiled many years before that translation is gathered from the Life of Saint Philibert on August 20, where this is found: "When the multitude of men had grown in the monastery (of Jumieges), he built another monastery, called Pavilly, separated ten miles from Jumieges; where he gathered a multitude of holy women: whom, under the norm of religious life, in obedience to the man of God, a most prudent Mother, born of noble lineage, named Austreberta, governed." Then many other praiseworthy deeds of his are recorded, before he was driven into exile by Ebroin, which occurred in the year 681, as was said on February 1 in the Life of Saint Sigebert, section 12, number 93.

[2] Austreberta was therefore perhaps summoned to Pavilly around the year 670, perhaps 656. having spent fourteen years in the monastery of Port, having been veiled in the year 656 or the preceding one. Jacques Malbrancq in volume 1 of his work On the Morini writes that she was veiled in the year 648. But he is mistaken about the era of Saint Omer, writing that he was made Bishop in 624, died in 695, after having held the See for seventy-one years. But the Life that exists in Surius, though its style has been slightly altered by his efforts, is nevertheless much more accurate than that which occurs commonly in manuscript codices; chapter 21 reads thus: "After the See of the Morini, or of Therouanne, had enjoyed so great a Bishop for a space of thirty years, (for he held the See from the time of Dagobert that pillar of God, deprived of bodily strength... at length on the 9th of September broke the bonds of the body, to live with Christ forever and ever." for only 30 years) He had been elevated to that See by the will of Dagobert — therefore no later than the beginning of the year 644 (for on that very year, the 19th of January, Dagobert himself died), nor before the year 637, since he was still alive in 667.

[3] The same Malbrancq then records other things about the ancestors of Saint Austreberta, her birthplace, and the possessions of her parents, which neither are all approved by us, nor can we determine to what extent they may be considered credible, since we have not seen the documents of the Austrebertine nuns dwelling in the town of Montreuil, situated on the river Canche, which he cites, nor have we learned from elsewhere what kind they are. We consider it false that he asserts she was first summoned from the monastery of Port to Hunulficurt, she was not placed over the monastery of Hunulficurt, and there ordered to preside over the monastery that Amalfrid had founded: but when the rebellious nuns, having cast off the yoke of religious discipline, conspired against her life, and even stirred up Amalfrid himself against her, so that he even drew a sword against her, she withdrew from there and returned to Port: whence Saint Philibert then led her to the monastery of Pavilly, erected by the same Amalfrid. For he considers Amalfrid and Amelbert to be the same person, perhaps because the one had a daughter Aurea, and the other an Auriana, whom he also calls Aurea. But if Austreberta was veiled in the year 648 and entered the monastery of Port, she was therefore removed from it in the year 662 or 663. But the monastery of Hunulficurt had not yet been founded at that time: since Saint Vindicianus, the successor of Saint Aubert (who died in 675) in the See of Cambrai, which was founded after the year 675: consecrated it to the praise of God and the veneration of Saint Peter, and established there Clerics and consecrated women, having summoned not a few fellow Bishops and even Blessed Lambert, the most precious Martyr of Liege, as Balderic writes in book 1 of his Chronicle, chapter 26. Moreover, Saint Lambert himself was not yet a Bishop in the year 663. The matter of Hunulficurt, or Hunnoniscuria, was treated at length on February 4 in the Life of Saint Lietphard, section 1. Balderic writes again about this place in book 2, chapter 10: "A distinguished man named Amalfrid, together with his wife Childebertana, founded this monastery, and having assigned consecrated women, placed his daughter Auriana in charge." Nor does he himself call this Auriana by the name Aurea, nor does the writer of the Life of Saint Austreberta call the daughter of Amelbert "Auriana."

[4] But on what authority does Malbrancq prove that Amalfrid is the same person who is elsewhere called Amelbert? Why does Balderic write that Auriana was placed in charge of that monastery, and not Austreberta, whose name is far more celebrated? its first Abbess is uncertain; perhaps elsewhere her disciple. How did Austreberta allow herself to be persuaded afterward to undertake the governance of the monastery of Pavilly, founded by the same Amalfrid, whose ungovernable wrath she had experienced elsewhere? If Aurea was a young girl when she was entrusted by her father to the tutelage of Austreberta, did she mature so much in a single year as to then succeed her, and indeed by the authority of Saint Vindicianus? We consider it far more likely that Amelbert was a different person from Amalfrid, and Aurea different from Auriana. But if anyone should prove that Aurea and Auriana were one and the same person, the daughter of Amelbert, who is also Amalfrid, we shall rather say that she served her novitiate of monastic life in the monastery of Pavilly under Austreberta, and was then removed by her father and placed in charge of the new monastery at Hunnoniscuria. Otherwise, it is manifest from the Life, chapter 2, number 12, that Austreberta's difficulty with the rebellious nuns and the founder occurred at Pavilly, not at Hunulficurt, where the author says the devil worked so that her holy teaching might not prevail there. For he had immediately before been speaking of Pavilly. And immediately after narrating what Amelbert had done against her, he adds: "Saint Austreberta ruled that same monastery for many years." Not Hunulficurt, as Malbrancq himself admits — therefore that event had not occurred there.

[5] And indeed, to whom would it seem credible that the author of the Life, who is exceedingly accurate and who noted how many years she lived in the monastery of Port and on what day she departed this life, the Life was accurately written by a contemporary: would not also have made mention of the charge at Hunulficurt, if Austreberta had held it? Especially since he lived in the same era, as he attests in chapter 1, number 10, speaking of a young woman who had been educated under her care and had watched her enter a blazing oven, "and this miracle," he says, "she was accustomed to narrate, who lives in the body to this day." And in the Prologue, number 1: "Lest I should seem to obscure with my unskilled eloquence so splendid a luminary of our age." We give this Life from Surius, who pronounces it to have been written with gravity and religious feeling by one nearly contemporary with the Saint. Part of it was published by Andre Chesne in volume 1 of the French Writers, page 651. Surius had omitted the Prologue: which was communicated to us from a manuscript codex of the Church of Saint Ouen at Rouen by our Frederic Flouet. We have collated it with another copy, which Nicolas Belfort, a Regular Canon of the monastery of Saint-Jean-des-Vignes near Soissons, had transcribed from a codex of Longpont: the Prologue here published for the first time. but this was less complete and perfect. What the Author writes in that Prologue, "Therefore animated by the merit of this glorious Patroness," is thus expressed in the Longpont codex: "of this our Patroness." Whence it is permissible to conjecture that he was either a monk of Jumieges or perhaps a cleric of Pavilly.

[6] Of more recent writers, several have written about Saint Austreberta: Clement Marchant in Rene Benoit, our own Heribert Rosweyde, others who have written about her. Francois Haree, Silvano Razzi, Cornelius Grasius, Guillaume Gazet, Antonio Yepes in the Benedictine Chronicle, volume 2, century 3, chapter 5, at the year 684; Ferreol Locrius in the Belgian Chronicle at the year 680; Jacques Meyer in the Annals of Flanders, book 1, at the year 668; Claude Robert in the Gallia Christiana; Simon Martin of the Order of Minims in the Flowers of Solitude, book 4, where he says there are some who write that her parent Badefrid was the same person who is elsewhere called Wulphoald, and was Mayor of the Palace of Theoderic in the kingdom of the Austrasians before Pepin of Herstal, as was said in the Life of Saint Sigebert on February 1, section 12, number 95. But, to omit the fact that the territory of Therouanne (however differently Malbrancq may think) pertained to Neustria and not to Austrasia, how could the accurate writer of the Life have omitted this — he who says only that Badefrid held the office of Count Palatine, "and this, as is reported"? Could one be ignorant of the dignity of Mayor of the Palace, if he had held it? Baronius also mentions Austreberta in volume 8 at the year 695, number 8. And Florence of Worcester at the year 555, where, however, he wrongly affirms that she passed to the Lord in the monastery of Port, when this occurred at Pavilly.

[7] Maurolycus, Galesin, Wion, and Felicius are also mistaken, who say that Austreberta was the sister of Saint Ansbert (they themselves call him Ausbert). For he was born not in the territory of Therouanne, but in the district of the Vexin, on the estate of Chaussy, his father being Siwinus, not Badefrid, as was said on February 9. They drew this from Peter de Natali, who in book 3, chapter 112, further asserts that after taking the vow of virginity, she was enclosed by the same brother of hers in a convent of Virgins near the city of Rouen. Canisius copied the same from him in his Martyrology. consecrated by Saint Ouen as Abbess of Pavilly Simon Martin and Claude Robert write more correctly that she was consecrated as Abbess of Pavilly by Saint Ouen. For the monastery was founded and committed to Austreberta while Ouen governed the Church of Rouen. Pavilly, however, in French Pauilly, is no longer a Benedictine convent, as Claude Robert supposed, but, as Le Mire writes in the Belgian Fasti, in Normandy: "a Benedictine Priory, four miles from Rouen, the metropolis of Normandy, formerly a convent of Virgins."

[8] The writer of the Life records the death of Saint Austreberta thus: "The glorious Virgin passed on the 4th of the Ides of February, on a Sunday, as the dawn was beginning." Some wish this to have occurred in the year 668, she died on February 10, a Sunday, which from what has already been said falls of its own accord. Guillaume Gazet says 680, others 684, Francois Haree 690. But in these years February 10 does not fall on a Sunday: in 680 it falls on a Friday, in 684 on a Wednesday, and in 690 and 668 on a Thursday. It falls on a Sunday, however, in 681, probably in the year 704. 687, 698, and 704. And Malbrancq fixes her death in this last year, in agreement with the records of the Austrebertine nuns of Montreuil, who, as he cites, place the death of their Patroness in 703. For according to the Gallic custom, at the time those records were composed, the beginning of the year was reckoned from Easter.

Section II. The Feast Day, Translation, Miracles, and Relics of Saint Austreberta.

[9] The anniversary solemnity of Saint Austreberta is celebrated on February 10, Her feast day is February 10. on which day her name is inscribed in most Martyrologies posterior to her era. All manuscript and printed copies of Usuard (with the single exception of ours, which once belonged to Augustin Hunne and seems more ancient than all the rest, and certainly more authentic and less interpolated), as well as the copy from Centula, or Saint-Riquier, bearing the name of Bede, and many others, otherwise differing from Usuard in various respects, read thus: "In the district of Rouen, of Saint Austreberta, Virgin." The Roman Martyrology adds: "celebrated for miracles." Another ancient manuscript of ours, bearing the name of Bede: "On the same day, the deposition of Saint Austreberta, Virgin, in the place called Pavilly." She is mentioned, besides those already cited and in the preceding section, by Menard, Dorganius, Bellinus, Molanus in the Birthdays of the Saints of Belgium, Saussay, Baldwin Willot, and others.

[10] Saint Austreberta formerly had a Sunday feast in the Church of Rouen, semi-double at Rouen, as is stated in the Missal printed in the year 1585 and the Breviary of 1587; and this Prayer for her is found in both: "O God, who by the invisible dew of heaven extinguished the burning oven at the obedience of Blessed Austreberta the Virgin; grant, we beseech you, that by her glorious merits the fires of vices may not hold dominion over us. Through the Lord." There are nine Lessons from her life in the Breviary. In the new Breviary the feast is Semi-double, with three proper Lessons and the Prayer Exaudi nos Deus. In the Cathedral Church of Saint-Omer it is celebrated with a double feast, and in the old Breviary there is a proper Hymn about her, nine Lessons, double at Saint-Omer, and the Prayer already given, Deus qui invisibili. In the Proper Offices printed in the year 1610, everything is taken from the Common of Virgins. Nothing about her is found in the Breviary of Therouanne, and not even her name appears in the Martyrology of that Church.

[11] In the Church of Saint-Omer, however, the Finding of Saint Austreberta is celebrated on October 10 with a double feast, Finding on October 10. as may be seen in the cited old and new Breviaries; and in the old one, the same Prayer and Hymn as before are recited, together with nine Lessons on her miracles. On the same day, the manuscript Martyrology of the Church of Saint Gudula at Brussels has this: "Likewise, the Finding of Saint Austreberta." In this same source, another Translation seems to be implied, made on October 20, and on the 20th and 19th. to which day it reads: "Likewise, of Saint Austreberta, Virgin." But Saussay inscribed in his Gallic Martyrology under October 19, and shows that this refers to that of which it is written in the Miracles, chapter 2, number 8: "Meanwhile that holy body was transferred from the place where it had previously been laid: but not without a miracle. For almighty God had several times revealed to a certain servant of His that it should be raised from there, because the top of that stone was being stained by water. And it was indeed found just as had been announced by the Angel." The cause of the Translation. Saussay elaborates this elegantly, but I am not sure whether he has aptly expressed the reason for the Translation ordered: "because," he says, "the mass of the sepulcher was already crumbling from age." Better is Jacques Malbrancq, volume 2, book 5, chapter 2: "The exterior marble, rising somewhat from the pavement, pleased the eyes well enough with its narrow appearance, but since the middle part lay hidden within the damp bowels of the earth, it happened that the very base and lowest part of the marble receiving the sacred bones was stained by waters." Both add that this elevation was carried out after the Archbishop of Rouen, Saint Hugh, had first been notified and had given his consent. We shall treat of Saint Hugh on April 9.

[12] The Miracles of Saint Austreberta we give from four manuscript codices: that of the Cathedral Church of Saint-Omer, from which we transcribed them; of the Capuan monastery of the nuns of Saint John the Baptist, from which Silvester Aiossa, the most courteous and learned Pastor of Saint Leucius, transmitted them to us; from where are the Miracles published here? of the Church of Saint-Ouen at Rouen, from which we also give the Prologue of the Life; and of the monastery of Longpont in the Vermandois, from which Nicolas Belfort had transcribed them. Who, moreover, wrote them, and whether one person wrote all of them, is uncertain: especially since not all are found in each manuscript, nor in the same order. It is not improbable that the earlier portion, up to chapter 4, number 26, was committed to writing by the same author as the Life, or at least most of it: by whom were they written? and at a minimum up to chapter 3. But the rest were written after the times of the Normans, as may be gathered from number 27 and many other passages. The author seems to have been a monk of Jumieges or of Pavilly. For speaking of the pitchers donated to the church of Saint Austreberta by Gosselin, a distinguished man, he says: "Which certain Brothers of our monastery, directed thither for certain needs, gratefully received," and so forth.

[13] Most of the relics of Saint Austreberta were later translated to Belgium: Relics at Montreuil, perhaps during the times of the Normans, so that they might be more safely preserved in some fortified stronghold. Guillaume Gazet in the Ecclesiastical History of Belgium, Simon Martin in the Flowers of Solitude, and Baldwin Willot in the Belgian Martyrology write that part of the Relics of Saint Austreberta is preserved in the monastery of Montreuil, and part in the Cathedral basilica of Saint-Omer. Indeed, Arnold Raisse in his Belgian Sacred Treasury writes that in the church of Saint-Omer there is the Body of Saint Austreberta, except for the head. Malbrancq in book 3, chapter 33, says that at Montreuil, and at Saint-Omer: besides other things, the arm-coverings with which the Saint is said to have cleaned the oven are preserved in place of holy Relics. Moreover, the Relics that are at Saint-Omer are reported to be kept above the high altar.

[14] In the same place, to the left of the Choir, there is said to be a spring, where also her spring is; which is reputed to have been drawn forth by Saint Omer in favor of Saint Austreberta, at the time when she was staying with him after receiving the veil, her parents being not yet appeased. Another spring in the church of Pavilly, under the sacred altar, is distinguished by her name, as is said in the Miracles, chapter 3, number 20, where a certain woman recovered her sight after her eyes were washed three times with the water of that spring; and in chapter 6, number 44, many are said to be healed by the same spring. another at Pavilly,

[15] Some of her Relics also seem to have remained in those parts even after the devastation of the Normans. For in chapter 5 of the Miracles, [where also other Relics of hers exist, as also in the Priory of the Holy Trinity,] number 34, mention is made of the church of the Blessed Trinity, which is situated on a neighboring hill — namely near Rouen, on the hill of Saint Catherine, as we have noted there: and her precious bones are said to be contained there. Likewise in number 42 (unless this occurred before the devastation inflicted upon Neustria by the Normans, which does not seem to us), the body of the blessed Virgin is said to have been brought before a certain obstinate person in the basilica of Saint Austreberta the Virgin, to break his stubbornness. This we interpret as referring to some part of the body contained within a reliquary.

PROLOGUE OF THE AUTHOR.

from the manuscripts of Rouen and Longpont.

Austreberta, Virgin, in Belgium (Saint)

BHL Number: 0832

By an anonymous author, from manuscripts.

[1] For a long time now, venerable Mother and disciple of Christ, Julia, the Abbess Julia urges the Author to write the Life of Saint Austreberta: you have been earnestly asking me with persistent prayers that I should strive to compose in my own style the Life of the most blessed Virgin Austreberta, and to spread more widely for the knowledge of many so brilliant a gem. You admonished me of this repeatedly; admonishing, you pressed me; and you accused me of torpor and sloth, putting before me the negligence of that servant in the Gospel who, not investing the money of his lord for gain but hiding it in the earth, deserved the terrible sentence of Divine judgment. Matthew 25:26 To this I, conscious of my own ignorance and dull talent — I who have barely learned the first elements of letters — conscious of his own ignorance, refused to undertake the task of so great a matter, and shrank from assuming a burden unequal to my powers; and I exceedingly feared lest I should seem to obscure with my unskilled eloquence so splendid a luminary of our age. For who, even though armed with rhetorical acumen and endowed with the eloquence of words, would be sufficient to speak of her as is fitting? Or could abundantly pursue the innumerable praises of her virtues — she who, after the manner of the most holy prophet Jeremiah, before she was formed in the womb, as an angelic oracle attests, was known to almighty God, and before she came forth from the womb was sanctified from heaven, and in a certain manner strove to lead an angelic life, and terrified by the weight of the subject matter, and after this life merited the unspeakable glory of the Angels? Jeremiah 1:5 Whence not undeservedly do I tremble to seize upon the weight of so great a subject matter: before which, I think, even Homer himself, were he to emerge from the nether world, or Cicero of wondrous eloquence, overcome by so great an abundance of virtues, would succumb. For I fear lest what I have heard happened to a certain person may happen to me — one who, asked by some people to commit more carefully to writing the life and manner of life of the most reverend man Philibert, lest he be seen by those more skilled, once Abbot of the monastery of Jumieges, immediately attempted to write. And when it came into the hands of a certain person for reading, he despised and mocked it, and changed the text and arrangement in a very different and much better manner. he delays for a long time: Whence I have hitherto deferred obeying Your Devotion: lest perhaps I be charged with eager presumption by those who applaud themselves on their skill in philosophy and gnaw at our simple knowledge; because I might seem to explain the distinguished deeds of the blessed Virgin in unskilled words.

[2] But since the wisdom of this world is foolishness before God, setting aside every note of excuse, for the profit of many and for her perpetual memorial, let us strive with a faithful and truthful pen to bring forth what we have learned about her from the truthful account of many faithful persons. Therefore, animated by the merit of this glorious Patroness, at last he writes from a reliable account. who rejoices in the happy union with the heavenly Emperor, and moreover obeying the command of your devout piety, I have at last applied my mind to writing her most holy birth, manner of life, and death, and the remarkable miracles that the Lord wrought through her. For it is worthwhile to pursue, though with an uncultivated pen and one not distinguished for the charm of urbanity, a summary account of the deeds of so precious a Virgin, and to utter, even with stammering, the divine wonders. She will certainly give confidence for writing about her, hoping to be aided by the Saint, who contemplates the very wisdom of God the Father, reaching from end to end and sweetly disposing all things in number and weight. Therefore, in the praises of the Redeemer, let us begin the account of her life and manner of life, so that He may be glorified in the marks of her virtues, who is wonderful and glorious in His Saints.

a So the Longpont manuscript. The Rouen manuscript read, "I have barely learned the first principles of the beginning."

b The Longpont manuscript adds "our." Whence it may be conjectured that the Author dwelt at Pavilly, whether he was a monk of Jumieges who attended to the sacred services of the nuns, or some cleric or other person devoted to their service.

c The Longpont manuscript reads "to the one writing."

LIFE FROM SURIUS.

Austreberta, Virgin, in Belgium (Saint)

BHL Number: 0832

By an anonymous author, from Surius.

CHAPTER I

The Birth of Saint Austreberta and Her Monastic Life in the Monastery of Port.

[3] After the universal Lord, the author and equally the redeemer of human salvation, had subjugated the fierce necks of the Gauls to His dominion, the fourth from Clovis — who first received the pattern of the Christian religion from Blessed Remigius — the glorious Prince Dagobert, distinguished in nobility, preeminent in power, vigorous in arms, and sufficiently devoted to Christ, the King of Kings, took up the reins of the kingdom of the Franks with God's favor. Under King Dagobert, During his time, like a palm tree, the holy Mother Church reflowered in Gaul, adorned with the diverse virtues of holy Priests and monks, and of Virgins dedicated to God: so that, according to the truthful saying of Paul the Apostle, where sin had hitherto abounded, grace would superabound. Romans 5:20 Among whom, like a star shining more brightly than the rest, the man of the Lord, Philibert, an excellent Pastor of monks and a noble founder of monasteries, the monastery of Jumieges founded, in the forest of Jumieges, from the gift of the aforesaid King Dagobert, founded a monastery from the first stone, built it, and adorned it with a noble congregation of monks serving God. At which time also, as the fame of his goodness grew, by the gift of a certain illustrious man named Amelbert, he built another monastery on the estate called Pavilly, afterward that of Pavilly: distant from the aforesaid Jumieges by nearly ten miles, where he gathered no small congregation of handmaids of God.

[4] At the same time there was in the palace of the aforesaid Prince Dagobert a man very venerable for the integrity of his life, honorable in conduct, distinguished in wisdom, provident in counsel, Saint Austreberta born of holy parents, sprung from the lineage of former Kings, and even holding, as is reported, the office of Count Palatine — named Badefrid. He took a wife from the lineage of the King of the Alemanni, named Framehild. She was indeed elegant of face, but assuredly more elegant in holiness. Moreover, what and how great their manner of life was on earth is declared to the peoples even today by the glory of their miracles. For they were, as we said, very exalted in the transitory honors of the world, but holier in the integrity of their soul, firm in faith, preeminent in charity, distinguished in justice, patient in hope, devoted to almsgiving, very solicitous in the reception of the poor. Adorned, therefore, with these and such flowers of virtues, they merited to become temples of the Holy Spirit, as was afterward made clear by the most manifest signs. For just as, according to the Gospel pages, that new mother Elizabeth of the forerunner of the Lord, filled with the Holy Spirit, merited to sense divinely the child granted to her before she could see him; so also this woman, Blessed Framehild, acceptable to God, illuminated by the same Spirit, long beforehand foreknew that a daughter similar to her own sex would be born, who would become both a mother and a pillar of the Christian people in the house of the Lord. Luke 1

[5] [the name and sanctity having previously been revealed to the mother through an Angel,] At length, when the time arrived in which that bright lamp was to burst forth from the shadows of the womb into the dim darkness of this world, the aforesaid mother merited to be honored with an angelic vision concerning this: from whose address she learned both the name of the Virgin to be born and what merit she would have before God. Therefore, born in the territory of Therouanne, that glory of maidens is called by her parents, as had been revealed to them, Austreberta — chosen by God before she was conceived in her mother's womb, known to the hosts of Angels before she was born to the world. Her limbs were not yet visible, and already her deeds were being proclaimed among the peoples. She is then nourished with diligent care by her parents, and is handed over to vigorous teachers for instruction. Having spent her childhood years simply at home, such and so great a fervor of holiness grew in her that no one could doubt that the Lord had chosen her as His handmaid before the dawn of her birth. holy from very infancy, For she began with all her might to set the world aside, to trample manfully upon the delights of pleasures, and to desire heavenly things with the whole marrow of her heart. For when she was still under ten years old, the Holy Spirit had so filled her that her mind yearned for nothing but churches or monasteries. She was already meditating in the age of tender infancy upon what she later devoutly fulfilled.

[6] On a certain day, moreover, when after the manner of children she was contemplating the appearance of her face in the waters, behold, suddenly a certain veil appeared to her placed upon her head. having seen in the waters a veil placed upon her, This sign prevailed with her to such a degree that from that very day she burned with this desire. And although her parents wished to give her to a mortal man, she, already desiring to cling to the Immortal One, though conscious of this only within herself, always besought with tears in prayer that what the Lord had deigned to show her in shadow, He would fulfill in reality. Nor from that time did she allow herself to rest from this intention, until what she had perceived with her eyes she might conceive in her mind, and, with divine grace assisting, fulfill in deed. Kindled indeed by that evangelical fire which our Savior Jesus Christ, coming to separate the son from the father and the daughter from her mother, she burns with desire for the monastic life: willed to burn upon the earth — thus, hidden in the secret of her breast, she endured with inextinguishable ardor, so that she did not cease from divine conversations or prayer either by day or by night, until she should find an apt and suitable time to receive the desired and consecrated habit of a nun. Luke 12. And perhaps she had already read, or heard read, the saying of the Apostle James, spoken for the reproach of some: "If anyone is a hearer of the word and not a doer, he shall be compared to a man considering the face of his birth in a mirror." James 1:23 "For he considered himself, and went away, and immediately forgot what he was like." Let those who do not know learn, therefore, by the example of this blessed handmaid of God, to imitate this sentence of holy Scripture, so that they may not be compared to the forgetful man; and may be not only hearers of the word but also doers. Let them be compared, if you will, rather to this handmaid of God, who indeed considered the face of her birth in a mirror, but did not forget what she had seen. He, therefore, who would wish to imitate her, having become not a forgetful hearer but a doer of the work, shall be blessed, if he perseveres in his deed.

[7] As time went on, therefore, when her parents, who gave little favor to her blessed endeavors, lest she be given in marriage, she flees: having received earnest-money out of love for the world, had appointed a fixed time and day for the nuptials, she, placed in distress, began to think about what she should do. Sorrowful, she secretly set out on her journey, taking along her brother, though he was a small child. And as they traveled together, she was asked by him where she was going, and replied that she would go to a town that was nearby. Coming therefore to the river called the Canche, where there was a bridge, the river was so swollen that the abundance of waters had so filled everything that it held the bridge concealed beneath itself, and utterly denied the means of crossing to all travelers. Then at last she confessed to her brother where she was eagerly hastening to go. There was at that time a holy man, of great merit before God, named Omer, Bishop of the city of Therouanne, in whose diocese the noble maiden had been born. To him she was then hastening, to be consecrated with the sacred veil. She also had with her many companions of her journey. [she walks upon the waters with her companions, having made the sign of the Cross:] When these saw the difficulty of crossing, all were terrified with fear and did not dare enter: but having taken counsel to return by the way they had come, they began to depart from the place. For not even the smallest vessel could pass there. Therefore the holy handmaid of God, devoted to Christ, illuminated by the grace of the Holy Spirit, having said a prayer and sending ahead the sign of salvation, enters the bridge submerged beneath the waves, and exhorts the rest to follow her. For the nature of the elements, having been in a certain manner exchanged among themselves, the water became solid under their feet like wood: while the wood became liquid like water. The handmaid of God therefore crossed with all her companions unharmed, having suffered no evil on the waves, as on a dry path. Having crossed the river, hastening as quickly as possible, she is consecrated and veiled by Saint Omer: they arrive at the man of God, and the maiden, prostrating herself at his feet, obtained what she desired. For she was consecrated to Christ, and having received the veil, her soul clung after Him, and the right hand of Christ took her. In vain, therefore, was she henceforth sought to be joined to an earthly husband, she who was already joined to Christ in heaven.

[8] When the man of God learned that her parents were disturbed by this matter, he took the handmaid of God with him and strove to visit them by way of consolation, and soothed their agitated spirits with peaceful words, and having rendered them meek and gentle, recalled them to their former love. The father embraces his daughter, the brothers embrace their sister, and each kisses her, glorifying God together. For it was brought about by divine dispensation that those who had previously despised her with mockery would afterward venerate her with the utmost devotion. When, therefore, she had stayed for some time in the house of her parents, she began to implore her mother and brothers not to impede her vow any longer, her parents having been appeased by him, but rather to help her so that she might enter a monastery and be joined to holy Virgins, living, of course, under the authority of another. To which they kindly assenting, they not only grant her free power to depart, but also, going with her, conduct her all the way to the monastery.

[9] she becomes a nun in the monastery of Port: This monastery is built upon the river called the Somme: and it is named Port. There a spiritual Mother named Burgofledis presided. When they had told her all that had happened, she rejoiced greatly and received her as a daughter and joined her to the rest of the Sisters. The blessed handmaid of God, having entered the sheepfold of Christ and been joined to the holy sheep, became a holy sheep herself. She so planted the first of the virtues, humility, in her heart as a foundation that she served not only her spiritual Mother but also all the Sisters as though a handmaid, and submitting herself to all, she humbles herself wonderfully, she rendered service to all as a debt of servitude: proclaiming herself inferior, judging herself more worthless, she confessed herself worse than all the rest: pronouncing herself a sinner, calling herself unhappy, who had already spent so long a time serving the world, not God. She rather said that those were blessed who, with indefatigable zeal, fighting under regular discipline, strove to please Christ the King: having been raised on this nourishment so that, having also conquered the struggle of the flesh's enticements, they would, with God's help, be strong enough to fight against spiritual wickedness. But because almighty God always enriches the humble with His grace, made Prioress, she rightly performs her duty: it came to pass that the more vile and contemptible she became in her own eyes, the more glorious she appeared before God and more honorable before men. For with all choosing her and the Mother consenting, though unwillingly, she was appointed Prioress. From which event she began to humble herself more and to advance more from virtue to virtue: to oppose patience against the harsh, to show long-suffering to the faint-hearted, gravity to the incautious, instruction to the unlearned so that they might be taught, to preach vigils to the drowsy not by words but by deeds, and to be the first present whenever any bell sounded.

[10] But what manner of person she was regarding the virtue of obedience will be shown by the following example. In that same monastery there was a custom that the Sisters took turns baking bread. But when this handmaid of Christ was laboring at this work one day in the order of her turn, she had with her only one young girl, she kneads bread: who had been raised under her care, and who was accustomed to relate this miracle — she who even now lives in the body. When the oven had been heated, and the loaves were at hand ready for baking, and the fire had been drawn out, and then the oven needed to be cleaned of the embers and coals that remained, the bundle of twigs that was tied at the top of the stick was by chance entirely consumed by fire. When the handmaid of God noticed this, striking her hands together she enters the burning oven unharmed: and groaning deeply, she said: "Woe to us, what shall we do? The loaves will be ruined. For this instrument cannot now be repaired." And running swiftly, she bolted the door of the house. Then, fortified with the sign of the Cross, she alone enters the midst of the oven amid the fiery vapors, and seizing the sleeves which she wore upon her arms, she cleaned the entire oven. Having come out at last, she diligently completed her task, and the fire did not dare to touch even a single hair of her head, nor indeed the fringe of her garment. Then she ordered the girl to open the door of the house, and she earnestly charged her with many words not to reveal to anyone what she had seen. After this miracle had been accomplished, lest she perhaps incur the vice of presumption, she disclosed what she had done to a certain servant of God. she is rebuked by her spiritual Father: But that man of deeper understanding perceived the grace of God, and wishing to conceal the simplicity of her to whom the Lord had granted such great power, he responded as if rebuking her, saying: "Do not, daughter, do not repeat this or ever do it again, lest you be tempted by Satan." But because, as it is written, a city set upon a hill cannot be hidden, the Sisters afterward learned of this through the account of that very man of God. Matthew 5:14 It was by no means the will of God, however, that the handmaid of God should complete the course of her life in this monastery. Nevertheless, dwelling there for fourteen years, she saved many by her example.

From Clovis, who died on November 27, 509, Clothar succeeded along with his brothers; in 561, Chilperic with three brothers likewise; after Chilperic in 584, Clothar II, father of Dagobert. Consult what was said on February 1 concerning the Life of Saint Sigibert, King, son of Dagobert.

The Life of Saint Remigius will be given on October 1. We treated the conversion and baptism of Clovis on February 6, in the Life of Saint Vedast.

Dagobert was established as King of Austrasia by his father in 621; he succeeded him in Neustria in 628; having obtained the monarchy of all Gaul upon the death of Charibert in 636, he died on January 19, 644.

The Life of Saint Philibert will be given on August 20.

Jumieges, called in French Gemieges and Jumieges, is situated in the diocese of Rouen.

Willotius renders this in French as Pauillee. Miraeus and Labbeus give Pauilley; the Catalogue of Benefices of Gaul and Simon Martinus give Pauilly.

Malbrancus calls them simply Saints Badefrid and Framehild. But whether they are venerated, and on what day or where, we have not discovered.

Malbrancus amplifies this: when she was contemplating the image of her face in a clear spring, and when the heavens appeared there in a narrower form before her eyes, she beheld a veil (such as nuns customarily wear) borne forth by angelic hands and fitted upon her head.

Malbrancus explains it thus: She dreams of the veil; every day she insists that a veil be procured for her by her parents.

Malbrancus says this is now the Canche. Commonly called Cange, as Simon Martinus has it. From it took its name the once-noble trading post of Quentovic, or Kentavicum, at its mouth, nearly where Etaples now stands.

Namely, the marine tide was flooding the banks rising on both sides more broadly, says Malbrancus. But bridges placed over those rivers which rise with the marine tide are customarily built so as to be higher than the tides. Nor would it have been necessary for the traveling companion to depart, but merely to wait until shortly afterward the tide receded. It is more likely that the river had swollen from rains at that time.

The Somme (Somma, Somona, further down Summa, elsewhere Sumina), a river of Belgic Gaul, from which the city of the Ambiani was once called Samarobriva or Samarobriga — as if you were to say in Teutonic speech Somerbrugge or Samerbrugge, that is, "Bridge of the Somme."

So Malbrancus reads, as does the Worcester writer cited above, and the old Rouen Breviary; but the modern one, and Molanus, Surius, and others give Porcus.

From this the age of the writer may be inferred.

CHAPTER II

The governance of the monastery of Pavilly entrusted to Saint Austreberta.

[11] In those times there was a man of very venerable life named Philibert, whom we mentioned above. Having been asked by a certain most powerful man named Amelbert — because at that time his works and teaching in faith and religion were esteemed, and he was regarded by all as singular — he undertook to govern the monastery which the same Amelbert had built on his own estate called Pavilly, and in which he had devoted his young daughter, who was called Aurea, along with other women consecrated to God, to serve Christ. she is brought to govern the monastery of Pavilly by Saint Philibert; And although the man of God instructed those same handmaids of God with frequent reading and taught them with holy preaching, nevertheless, because necessity demanded that the standard of regular discipline be maintained among them by someone of the same sex in such elementary matters, the aforesaid servant of God, having already heard the fame of the handmaid of Christ Austreberta, took care to send messengers to her — namely, two of his monks — that she should come to this place. But the handmaid of God, although she had long been burning with desire to be instructed in the disciplines of that same holy man, nevertheless, like an immovable and firm pillar, remembering the sentence of Saint Paul, who says, "Be not quickly moved, neither by word nor by letter," 2 Thessalonians 2:2 not knowing whether it might perhaps be pleasing to God, she refused for a time to go. When the messengers had returned, the man of God, compelled to go in person, hastened to the handmaid of God. Then indeed a holy contention arose there. For all those handmaids of God, weeping and wailing, raised their voices on high, saying: "Why do you deceive us today, holy Father? Why, having taken away our light, do you leave us in darkness?" To these words he responded, saying: "Do not, daughters, do not speak thus. For you by no means remain in darkness, because you yourselves are lights of the world. Therefore do not prevent others from sharing in your light; but rather bestow charity upon those who are waiting." Having preached these and many other things like them to the handmaids of God, at length, the dispute having been set aside and peace restored, the Holy Spirit prevailed through the mouth of the man of God; and so all acquiesced, and each kissed her, all blessing the Lord. Thus, having taken with her two Sisters from among them, she set out with the man of God, from whom she immediately received the charge of governance in that place.

[12] Now let us relate, with the Lord's help, with what cunning the devil worked against her holy teaching, lest it grow strong in that place. For she, firmly holding the rigor of her purpose, turned neither to the right nor to the left; and what she preached to the others with her mouth, she herself first did before their eyes. she suffers refractory nuns: But they, like an untamed horse not yet broken by the halter, utterly avoided touching whatever the handmaid of God did for the sake of salvation. For the cunning of the ancient enemy had so prevailed that, holding her in great hatred, they even plotted to kill her. But since, with the Lord preventing it, they were unable to do this, when the aforesaid great man of the world — not of God — Amelbert arrived, they accused her most gravely with a fabricated lie. He, being cruel of mind and terrible of countenance, believing their falsehoods, had the handmaid of God brought before him and began to rebuke her with the harshest words. Filled with fury, he seized the sword with which he was girded and rushed upon her. She, judging this a fitting time for martyrdom, showing that she bore in her breast not a woman's heart but a man's, wound more tightly around her neck that most fine veil which she wore upon her head, stretched out her hand, and with bowed face offered her neck to the striker. when a sword was drawn against her, she offers her neck: He, astounded, stood motionless for a long time, as they say, marveling at the constancy of a woman such as he had never seen in any man. Greatly afraid, he returned the sword to its place. From this it may be gathered that, had she lived in those times when the land of the Martyrs was being washed by their blood to cleanse it of the filth of idols, she would not have waited for the ministers of executioners to drag her unwillingly to sacrifice, but thrusting herself forward voluntarily to be struck, she would have been the first of all victims to seize the palm of blood. Daniel 3:19 Surely, not fearing even that Babylonian punishment, she would not have hesitated to enter a furnace heated sevenfold for the sake of the kingdom of heaven — she who, for the sake of a few loaves of bread, lest she cause loss to the monastery, had entered a burning fire. By these signs, Christ the Lord proved that His handmaid had not feared martyrdom. For it is shown that not she failed martyrdom, but martyrdom failed her.

[13] Blessed Austreberta governed that same monastery through many courses of years — she governs that monastery long and happily the one which, as we said above, is called by the ancient name Pavilly — which indeed at that time was small and modest, but shortly afterward became great. For there was with her a number of no fewer than twenty-five handmaids of God, who so adhered to her in mind and body that, until the day of their calling, not even one of them could be separated from her. In that place, indeed, the aforesaid servant of God built a monastery in a wonderful manner, which he dedicated in the honor and name of the Mother of God, Mary. He also built other basilicas there — of Saint Peter, Saint Martin, and other Saints — and also houses for dwelling, as befits the Saints, and swiftly prepared every convenience. Seeing this, the holy and most blessed Austreberta, recognizing the goodness of God toward her — both how she had been delivered, as a sparrow from the snare of hunters, and how a place had suddenly been prepared for her to dwell in — having undertaken the care of many souls, what manner and how great a person she proved herself to be, no tongue is able to express. conspicuous in all virtues How great was the charity that adorned her, the goodness that attended her, the purity of mind and simplicity of heart that shone forth in her, the long-suffering that burned toward all, the frugality that increased in her — it is not within our power to unfold. For she was assiduous in reading, spending entire nights in vigils and prayer, prompt in fasting, most humble in her clothing, most steadfast in tribulations, most trusting in temptations.

[14] During every Lent, apart from Sundays, she ate only three times within the week. For she chastised her body and brought it into subjection, devoted to fasting, denying herself, bearing her cross, and following the Lord. She loved all and was loved by all. Modest in all things, she appeared pleasant and cheerful to everyone. If perchance, as is wont to happen, a quarrel arose, she calmed the spirits of all with a few words. She pursued frugality of food beyond human measure; sobriety never failed her. peaceable: She was chaste, cautious, gentle, and altogether quiet in all things. In conversation she was agreeable, in discourse most gracious. If anyone happened to join her company, he never departed from her without compunction of heart. For all who dwelt roundabout, following her example and teaching, resolved to offer not only their sons and daughters to God, but indeed many of them, leaving their own spouses, sought out monasteries. she converts many from the world: Bridegrooms cast aside their brides, and brides despised those by whom they had been spurned for the sake of holiness.

[15] The humility which the blessed Virgin had once assumed she in no way abandoned. For since it was her custom to keep watch over the flock of the Lord like a good shepherd, and going about day and night to observe whether anything had befallen anyone, one day, when Matins had been completed and the Sisters had laid their weary bodies upon their beds after their labor, at the very break of dawn when the morning light was flooding the earth, she herself, wishing to ascertain whether all were resting, was passing softly through the dormitory, inspecting the beds of each one. The Prioress, waking up and not knowing it was the handmaid of God, rebuked her sharply, saying: "Why do you do this, Sister? Why do you disturb those who are resting? Go," she said, "to the Cross." she obeys a subordinate in a difficult matter: She, however, rejoicing, ran as quickly as possible and stood motionless, chanting psalms, until at the appointed hour, when the bell was struck, all arose. When the Prioress learned what she had done, she fell at her feet and begged forgiveness.

Guillaume Gazeus incorrectly writes that Austreberta was summoned to Pavilly by Amelbert himself.

Yepes holds that she stood with arms outstretched toward the Cross, and that this was a customary penance among the Belgian monks; he proves this from the Life of Saint Lambert, and therefore translates "to go to the cross" as "to go crucify oneself." We do not deny that this penance appears to have been customary; however, we think she did not extend her arms toward the Cross but rather stood or knelt before it. For to whom would it otherwise seem credible that the holy Abbot of the monastery of Stavelot was so inhumane as to order anyone to undergo that torment for several hours — a thing which no one can easily endure beyond a quarter of an hour?

CHAPTER III

The miracles and death of Saint Austreberta.

[16] At another time also, a most severe pain had befallen a certain Sister, she heals a sick woman by touch: so that one side of her face, swelling high, had nearly concealed her eye. But when the handmaid of God had visited her according to custom, as soon as she touched her jaw, all pain and swelling were removed, and she was restored to health. At the beginning of Lent, moreover, at the hour of midnight, a voice came to a certain Sister while she slept, saying: "Rise, Sister, run quickly, tell the Abbess to rise and rouse the Sisters for the work of God." But she, weighed down by excessive drowsiness, neglected to rise. she and her Sisters are divinely rescued from a collapse, A second time the voice came and spoke similarly, but not even then did she rise; instead she fell asleep again. Coming a third time, that same voice rebuked her with a certain indignation, saying: "Why do you sleep thus, Sister, dissolved in gloomy slumber? How long will you be so weighed down by sleep that the command must be repeated to you a third time? Rise," it said, "tell the Abbess to rise, and strike the bell, and rouse the Sisters for the work of God." Running swiftly, trembling with fear, she found her keeping vigil in the church and told her everything that had happened to her. Immediately, at the given signal, within the space of a single moment all were found assembled in the church, so that apart from two small children no one was absent. They greatly marveled that all were present so suddenly — something they remembered had never happened before. the two small children being preserved under her care: But soon, when a psalm had been begun, behold, half of the dormitory, suddenly shaken, collapsed. Terrified by the sound, as if by a great crash of thunder, all fell silent and began to go out to see what had happened. But the handmaid of God forbade them, saying: "Let not even one of you presume to leave the church; rather, return and carry out the work of God, and chanting psalms and praying, complete our office." She herself, fortified with the sign of the Cross and preceded by a lamp, went out of the church. When she learned the outcome of the matter, she began to be anxious about the small children. And behold, one was found beneath her own table, the other in a ruined window. For the wall of the house on both sides of the window had collapsed all the way to the foundation, but the window that had preserved the innocent child stood unmoved. How, however, they reached that place, or by whom they were carried, though it does not escape God's knowledge, nevertheless remains unknown to us even to this day. a disobedient Sister, severely crushed, A certain Sister, moreover, a blood relative of one of the small children, transgressing the command of the holy Mother Austreberta, left the church and exposed herself to the imminent danger. As she ran here and there, hoping to find a body somewhere, a collapsing mass of masonry fell upon her and she was struck down, and her entire body was so shattered that not only the bones of her head but of nearly her entire body were broken. When the crashing sound of the second collapse was heard and the voice of the Sister was heard, nearly all ran to her and, gathering the disobedient woman on a stretcher, carried her to the infirmary. is healed by blessed oil: When she had been visited by Austreberta at daybreak, the blessed Mother anointed her shattered limbs with blessed oil and restored her to her former health. Moreover, that house which had been destroyed at the beginning of Lent was restored to a better state before the solemnity of the Lord's Resurrection, aided rather by God's favor toward the beloved Abbess than by the diligence of masons.

[17] she swiftly restores the collapsed house: Since, therefore, we have touched briefly upon a few matters concerning the life and virtues of the most holy Virgin — lest we cause weariness to readers, or these things be deemed perhaps trivial — let us briefly recount how, after the course of this present life had been completed, the good fight fought, the race finished, and the faith kept, that holy soul was released from the flesh. When, therefore, almighty God, the merciful rewarder of His faithful, had decreed to summon the blessed Virgin Austreberta from the wretched darkness of this world to eternal and immeasurable blessedness, she was seized by a gentle fever and, beloved of God, began to fall ill. she predicts she will die after seven days: Having gathered the Sisters together, she foretold that the day of her death was at hand, and she said it had been revealed to her by an angelic revelation that on the coming Sunday, which was nearly seven days away, she would depart to the Lord. Drawing forth from the treasury of her heart many testimonies of the divine Scriptures, she instructed them concerning those things that pertain to the kingdom of God — the contempt of the world, the glory of the just, and the punishments of the reprobate. She urged them with every earnestness to maintain the bond of patience and charity, she instructs her Sisters with admonitions: saying that Christ could not dwell in the hearts of those who, inflamed by the fire of envy, were consumed by the progress of their neighbors. Then, having given the kiss of peace and having calmed all, the venerable Mother was carried back to her accustomed noble bed of haircloth, and during the few days she survived she did not cease to multiply the talent of money entrusted to her by the Lord.

[18] When Sunday arrived, since the fame of her goodness and virtues had already shone far and wide throughout Gaul, priests and clerics, abbots and monks flocked in crowds to her passing, she bids farewell to the many who come to her: as well as a multitude of people of both sexes. Meanwhile, as the hour of blessed recompense drew near, having summoned all to her, the holy and venerable Mother, bidding them a final farewell, exhorted each according to the dignity of their order not to abandon the path of sacred religion they had begun. Having at last received the sacrament of the Lord's Body and fortified with the standard of the holy Cross, she is strengthened by the Eucharist and the Cross: bidding farewell once more to the sheep entrusted to her by Christ, she said: "Come now, my most beloved sisters and daughters in Christ — behold, today I enter the way of all the earth. If you love me with true charity, be mindful in all things of my admonitions, and do not abandon the path of religion you have begun. To Christ the Most High I commend your care: He Himself shall be your shepherd, He Himself your eternal guardian." At this utterance, the company of nuns, with hair unbound and breasts bared, cried out amid plaintive sobs: "Why, Lady, why, most holy Mother, do you leave us so quickly? To whom do you commit the watchfulness of pastoral care? Behold, today you go to the homeland of unending glory, and to whom do you leave us, desolate in this valley of weeping? Rather take us with you by your prayers. For we would rather die with you than, blinded by your absence, live on in this world."

[19] The devoted Mother, moved by their weeping, is said to have poured forth a prayer of this kind: "O immortal God, ruler of angels and men, we beseech You to be the eternal guardian of these Your handmaids, and those whom You have hitherto preserved under my care, deign henceforth and even to the end to guard them, O Guardian of Israel who does not slumber. she prays for her Sisters, Behold, I come to You whom I have loved; I hasten to You whom I have desired; I thirst to reach You whom I have always loved with most ardent love. In You I trust — let me not be put to shame; in You I hope — let me not be confounded. Receive my spirit in everlasting peace, lest the weapons of enemies prevail against me. But this too I beseech, O eternal King, and for those who will invoke her, that to whoever shall keep my memory on earth, You would deign to bestow from heaven the benefits of peace and salvation." Having said this, since the hour of recompense was now at hand, she fell silent for a little while. Meanwhile, as all who stood by were chanting psalms and reciting the names of the Saints in order, she interrupted the voices of the chanters with what strength she had, saying: "Be silent, my Brothers, be silent. Do you not see what a procession of great joy approaches? she sees the Saints coming to her: Surely those whose names you invoke — a copious multitude of Saints — are present." And as she fixed the gaze of her thirsting mind upon what she beheld, that holy soul was released from the flesh. The glorious Virgin passed on the fourth day before the Ides of February, on a Sunday, at the break of dawn — she dies on a Sunday: at the very hour when Christ rose victorious from the dead. O truly holy and venerable Virgin, at whose sacred passing there is present a multitude of Angels, a purple-clad procession of Martyrs, and a lily-white assembly of Virgins — joined with whom, that excellent Virgin exults and rejoices forever and ever.

[20] She was buried in the basilica of Blessed Peter, Prince of the Apostles, where she rested for very many courses of years. In that place, how many wondrous miracles the Lord deigned to show to the faithful through the merits of the most excellent Virgin after her glorious passing, miracles performed at her tomb, I believe cannot be fully expressed in our words. For there, demons are driven out from possessed bodies, the blind are given sight, deformed hands are restored, the ability to walk is returned to the lame, the force of every kind of fever is expelled, and many varieties of infirmities are healed. May the excellent Virgin be present to us who celebrate her memory; may she obtain pardon of sins for those who serve her; and after the end of this life, may she by her sacred prayers lead us to the fellowship of the Saints. Amen.

By the Abbess herself, as Yepes says, from rule 47 of Saint Benedict, which he supposes to have been in force in the monasteries of Saint Philibert. But that Rule does not expressly prescribe this, for it says: "The announcement of the hour of the work of God, day and night, shall be under the care of the Abbot. Either he shall announce it himself, or he shall entrust this care to a diligent Brother, so that all things may be completed at the proper hours." What the Luxeuil institutes were — under which Saint Philibert was trained at Rebais — one may inquire at his Life.

These things seem rather to have been contrived by the author for the purpose of amplifying the grief than to have actually taken place.

MIRACLES OF SAINT AUSTREBERTA

written perhaps by the same person who wrote the Life, from four ancient codices.

Austreberta, Virgin, in Belgium (Saint)

BHL Number: 0834, 0836

By an anonymous author, from manuscripts.

CHAPTER I

Benefits bestowed by Saint Austreberta after death upon her community at Pavilly.

[1] When, after her glorious death, certain of the Sisters of a more wanton spirit presumed frequently to lay their limbs to rest upon the bed on which the Blessed One had died, those irreverently using the bed of the Saint, at the midday hours or whenever it pleased their fancy — and the holy Virgin, visiting them frequently in visions, rebuked them, or warned them that they would suffer the punishment of correction if they refused — one who was more wanton than the rest, are divinely warned; persisting in this presumptuous practice, began to use that bed as if it were her own. There she was seized by a fever and brought to the point of death. When she had been tended for one or perhaps two days the more brazen one is struck with illness as she lay sick in that very bed by a certain attendant, and her condition continued to worsen, at last, coming to her senses, she said to the one assisting her: "I know," she said, "that I am going to die this time. But I beg you, while I still draw a little breath, transfer me to another place, lest perchance, when my soul departs from here, I receive a sentence of damnation because, though I was subject to sins, she repents and is healed: I presumed to appropriate the bed of God's Saint for my own use." When they, assenting to her request, had carried her to the cell of the infirm, at that very hour she swiftly recovered and was made well, and fearing thenceforth lest she should repeat what she had done — for the benefit, of course, of the others as well as her own — she received punishment for her fault, so that she who had disdained to hear the admonition along with the rest might feel the chastisement of her own body, and might learn through this that the relics of the Saints ought not to be regarded as of little account but must be greatly venerated, and that it is unlawful to assign them to human uses.

[2] At the same time, a most foul wound lodged in the throat of a certain Sister, a lethal and fetid ulcer is healed at the Saint's tomb, so that, putrefying within and her throat swelling, she could take neither food nor drink, nor could she sleep because of the extreme torment. If anyone tried to put any liquid into her mouth, she would reject it as the discharge flowed out; nor could anyone approach her because of the great stench. But when she had been brought to that holy tomb, she immediately fell asleep, and there appeared to her in a dream a figure in virginal garb bringing her an apple, with a heavenly vision, which she said had been sent to her by Blessed Austreberta. When she received it and ate, behold, upon waking, her mouth was filled with a sweetness of immense delight, as of honeycomb. Rising from that place, she came to her own bed, and resting there for a little while, she felt a certain hand placed beneath her head with the gentlest touch. Opening her eyes, she saw a face resplendent with the gleam of extraordinary brightness; and in the very movement of her eyelids, what she had seen was taken away. Immediately requesting that food be given to her, she ate and was made well.

[3] a negligent Sister is struck by her in sleep: When the anniversary of her burial arrived, and the Sisters had risen at night to praise God in her commemoration, a certain one given to bodily sleep neglected to rise and slept while the others chanted psalms. She seemed to herself to see Blessed Austreberta, with three girls going before her, each bearing lamps, making a circuit of the entire dormitory. When they had halted before the bed of the one who was seeing this, the Saint, seizing upon words of rebuke, said: "Why are you weighed down by the torpor of sleep? Why, while the others keep vigil and praise God, are you cheated of so great a gift, dissolved in idle slumber?" And stretching out her hand, she struck her on the face. Turning to the girls who were with her, she said: "Seize her and drag her outside." Waking at the very blow of the strike, she rose from her bed and began to run swiftly, and behold, behind her there was the sound as of persons running, until she entered the church with great trembling. the mark remaining for an entire year: Confessing what she had suffered, she promised henceforth to amend herself. Nevertheless, the slap she had received she bore with her throughout the revolution of a year, being chastised by it, until, arriving at another feast day, with a prayer having been offered, almighty God released her, and she was restored to health.

[4] At another time also, as they were recalling her memory and celebrating the solemnities of Masses, a certain girl, wishing to save her soul, desired to join that holy congregation. But since in times past, despite her many petitions for this purpose, every means of entrance had been denied to her, having despaired of being able to obtain this grace from any human being, and trusting rather in the mercy of God and the prayers of that Saint, at the very hour when the Lord God of Hosts was thrice proclaimed Holy by all, the Abbess harshly repelling one who wished to be admitted as a nun she ran to the holy tomb and seized the pallium from the hands of the blessed handmaid of God, declaring that she would in no way depart from there unless she were cast out by force — saying that if she were expelled, her soul would perish, but that her blood would be required from the hand of whoever should further impede her devotion. But the Mother of those same handmaids of God, who presided over the monastery at that time, was greatly indignant at what had been done and ordered her to be removed from that place and expelled with disgrace, saying: "You, since you were born a servant of this monastery and ought to perform whatever servile work is externally assigned to you, have you dared to think this — that, having seized by force a place among the body of nuns, she is punished with a fever: you might delight in becoming a lady?" On the following night, therefore, when she had given herself to sleep, a most severe fever immediately came upon her, so that she was tormented sleeplessly through the whole space of the night. When morning came, as the fever grew worse, she ordered the priest to be present, and all the Sisters as well. She declared that she was indeed dying, but she begged all to receive into the congregation that girl, on whose account she said she was suffering. But they, because they had conspired with one mind against that girl so that she could not be received, still doubting that her illness had befallen her for this reason, took counsel together, saying: "Let us first go to the body of the holy handmaid of God, and there pour forth prayers for you, making a vow that, if perhaps the Lord will have mercy on you so that you are healed from this infirmity, healed by the help of Saint Austreberta, she admits the girl: you yourself will do what you urge." And so it was done. For the fever immediately left her; and rising from her bed, she ordered the girl to be brought and received her as a daughter, and made her a Sister to the rest — remembering well at last what she had previously, to her harm, forgotten: that the Lord is not a respecter of persons, but whether slave or free, in Christ we are one, and under one Lord we bear our service. For "the Lord takes pleasure in those who fear Him, and in those who hope in His mercy."

[5] Another of the Sisters, overtaken by a most severe infirmity, had lost the use of one part of her body from the loins downward — that is, the ability to walk — a sick Sister is brought to the Saint's tomb by heavenly admonition, so that she endured immense pains and torments for five years. One night, therefore, when she had been brought to the point of death and scarcely fluttered with the faintest breath, a voice came in a dream to a certain Sister, telling her to rise, take up the sick woman, and carry her to the body of Christ's handmaid. And although she was admonished three times, at last she woke and arose, went to the sick woman, and told her what she had seen. When the sick woman responded that she was near her end, the Sister, with great effort, placed her upon her shoulders and carried her to the place. There, having been set down, she immediately fell asleep. The other, standing not far off, awaited the outcome; and behold, suddenly she heard a sound as of the wings of a flying dove, alighting upon the holy tomb. she is healed: When a little while had passed, the sick woman awoke, feeling no pain. She rose and, standing upon her feet, giving thanks for the health she had received, she departed unharmed.

[6] At the same time also, a certain one of the handmaids, whose hand had been deprived of its function by a nail driven into the middle of her palm, a certain woman's contracted hand is healed: when she had come in faith to pray at the tomb, as soon as she invoked the name of the blessed handmaid of God Austreberta, she received her health.

[7] A certain one of the monks, overtaken by bodily illness and deprived of the use of his tongue, remained mute for four days, a mute man, sent in sleep to the Saint's tomb, recovers his voice: so that he was unable to emit any voice for speaking. On the fifth night of his speechlessness, he saw in a dream the blessed handmaid of God saying to him: "In the morning, when you have risen, go and pray, and the Lord will be your helper." When morning came, the mute man went forth and returned speaking; he went in silence and returned proclaiming, saying: "Blessed be the Lord, who works such great and wonderful things through Austreberta, His handmaid."

Some sort of preface seems to be missing. One might suspect that these were connected with the Life and by the same author, were it not that the ending of the Life indicates the author did not wish to describe the miracles one by one. Perhaps he did so afterward, however, and altered or added something for the connection, which was subsequently omitted by copyists. The Longpont manuscript begins simply with "After the glorious." The other three have "When" — which Belfort perhaps omitted on his own initiative.

The Rouen manuscript reads subituram singular.

The Saint-Omer manuscript reads in proximo "very soon".

The Capuan manuscript reads cauensque "and taking care".

The Saint-Omer manuscript adds Punicum "a Punic apple," i.e. pomegranate.

The word vna "one" is absent in the Saint-Omer manuscript. But the Longpont and Capuan manuscripts have vna cum lampade "with one lamp".

This miracle is absent in the Saint-Omer manuscript.

The Capuan and Longpont manuscripts read familia "household". Miracles 6 and 7 are absent in the Rouen manuscript.

CHAPTER II

The translation of the body of Saint Austreberta; miracles performed in connection with it afterward.

[8] Meanwhile, that holy body was translated from the place where it had previously been laid; the body of Saint Austreberta is translated at an Angel's bidding: but not without a miracle. For almighty God had frequently revealed to a certain servant of His that it should be raised from there, since the surface of that stone was being touched by water. And indeed it was found just as had been announced by the Angel.

[9] After this, when her holy feast day arrived, a certain woman came with contracted hands, whom faith had brought for this very reason, contracted hands healed at the translation, that she might be healed there. When the Sisters had passed that night in vigil with psalms and spiritual canticles, at about the middle of the night the use of her hands was restored to her; and when morning came, giving thanks to God, she departed in good health.

[10] Another Sister from among those same handmaids of God, having lost the light of her eyes, sight restored, was held in the bonds of blindness for twelve years. By the persistence of her prayers before that venerable tomb, the darkness having been dispelled, she recovered her sight.

[11] A certain young man, lame in one foot, at that same venerable solemnity, and the ability to walk, having kept vigil in prayer there throughout the night, received back the use of his limbs at first light of dawn, when the morning was breaking, and returned home by a straight path.

[12] This too was remarkable: a certain woman, entirely deprived of the use of one hand, weakened hands healed, coming from a great distance, was hastening to arrive on the very night when her annual commemoration was to be celebrated. But overtaken by the lateness of the hour, she was utterly unable to enter, since all the doors were bolted from the outside. When, therefore, she had kept vigil at that same spot throughout the night, in the morning, when the doors were opened, she entered, carrying as an offering the ring that she had worn on her disabled hand; declaring that she had been heard before the doors, she testified that her hand had been restored to her that very night.

[13] A certain matron, very wealthy and noble, who had long been joined in friendship with the holy woman of God, a certain woman freed from cancer: was struck by a pestilent and incurable disease which physicians call cancer. For nine years it had been tearing at the breast of her chest and had already consumed the greater part. When the day of the holy burial of the blessed Virgin was to be celebrated, she came with devotion and faith, prostrated herself before the venerable tomb, poured forth many tears there — the cause of her grief indeed demanding it — and prayed intently for a long while. On the following day, when she had returned to her own home, the putrefied flesh of this wound was torn out by the roots, the discharge flowing forth, and it fell away; and within a few days she was restored to health.

[14] A certain small boy was tormented by a demon. When he had been brought by his father and cast down before the body of the blessed handmaid of God, a demoniac freed, the demon was immediately put to flight and the boy recovered his health.

[15] A certain young girl, herself also having a demon, screaming and tearing herself, likewise another, had no rest by night or day. Even her parents could not endure her restlessness. When she had been brought to this holy burial place by her mother, the demon was expelled, and her mother led her home unharmed.

[16] Meanwhile we have omitted many things, lest an accumulated abundance cause weariness to readers. For we believed it would be pleasing to all if only the most remarkable matters were noted. Let these few things out of many suffice — things which almighty God has worked through His holy handmaid. other miracles performed. For the rest, it is now fitting for us to be silent, since the book demands an end — not because her deeds cease, but because the powers of our speech fail, and, as a certain poet says:

"It is time to unyoke the steaming necks of the horses."

For her neck had not been subjected to the yoke, Virgil, Georgics 2 nor broken by the bridle of horses, so as to be released steaming after labor. Rather, searching most diligently within the secret chamber of her heart — not without toil — for what was worthy or fitting to say to others, after long fatigue, as if steaming with much sweat, she sought the time of release. You, however, who are about to read, I admonish to set aside the zeal for scrutinizing syllables and connections, or the weaving of the parts of speech, as well as the clauses and periods of sentences; the author excuses his style, rather take up for your mind the meaning of the events narrated, to be considered and imitated; and do not recoil in horror at the garment of speech as if it were sordid, before you discover within it the beautiful body of the subject matter.

[17] May this most holy Virgin at last protect us with her prayers, defend us from all evil, guard and keep us — which may He Himself deign to grant, she invokes the Saint, who with the Father and the Holy Spirit lives and reigns as God through infinite ages of ages. Amen.

Concerning this translation and its date, see section 2, number 11.

The Saint-Omer manuscript reads lauaretur "might be washed", perhaps for leuaretur "might be raised".

The Rouen manuscript reads per noctem "through the night".

The same reads crebresceret "grew brighter".

The Saint-Omer manuscript reads ageret excubias "kept watch".

The Saint-Omer manuscript reads: "Who, healed by the prayer of the blessed Virgin, with her hand restored, departed to her own home."

The following passage to the end of the chapter is from the Capuan manuscript alone; it is more briefly summarized in the Saint-Omer manuscript, and was absent from the other two manuscripts.

Here seems to have been the end of the book of Miracles, to which the remaining material was afterward appended.

CHAPTER III

Saint Austreberta's power against demons; the defense of chastity; the reward of devoted service; other healings.

[18] In the district of Rouen, a certain man who held the order of priest was, by the hidden judgment of God, tormented by an unclean spirit, a demoniac is freed at the Saint's tomb, and was cruelly tortured day and night without remedy. After being led by his parents to various holy places of the Saints, he was at last brought to the church of Blessed Austreberta at Pavilly and left there. On the following night, the Virgin of Christ appeared to him, resplendent with wondrous beauty, and commanded him to be at rest henceforth. she herself appearing to him in a dream: At this voice the ancient enemy immediately fled and abandoned the creature of God; and when morning came, the people who gathered found him unharmed and giving thanks.

[19] Another wretched man, possessed by a legion of demons, was agitated by as many outward movements and terrible frenzies as the number of malign spirits that tormented him within. likewise another. Since he was of such great madness that he broke chains and every other kind of bond, his parents seized him and, binding him fast in a wooden bench, carried him to the oratory of the blessed Virgin and, leaving him alone there, departed. The people who afterward came to the church then saw (wonderful to tell) the man whom they had shortly before left enclosed in the wood, prostrate on the ground before the altar in the form of a cross, blessing and praising God; and all his bonds were placed upon the altar. Greatly astonished, they inquired the cause of the prodigy. He said with tears: "Blessed Austreberta, freed by her from his bonds: coming here a little while ago, healed me of every affliction, and loosing my bonds, she commanded me to place them upon the altar as an offering."

[20] In the district of Rouen, in the village called by its inhabitants Claville, a certain poor woman dwelt with her husband. One day, when her husband was absent and night's shadows were pressing in, as she sat by the fire according to custom, when she is invoked, a demon is put to flight that would seize a child: suddenly the ancient enemy stood before her in the likeness of an Ethiopian blacker than soot, and rushed upon her, seeking to snatch her small son who hung at her breast. But she, pale and trembling, invoked Saint Austreberta — the first name that came to her memory. At that voice, as if struck by a sudden thunderclap, the wicked and insatiable plunderer, threatening the woman terribly for having named that thrice-blessed one, fled unwillingly and appeared no more. Though he withdrew in terror at the invocation of the holy Virgin and did not presume to touch the little one, nevertheless — not by his own will but rather by divine permission — he struck the mother with blindness, depriving her not only of light but entirely of the very pupils of her eyes. When for a full year, thus deprived of sight, she was more a burden than a comfort to her poor husband, one night in a dream she was admonished to seek out the church of Blessed Austreberta situated in those parts, the mother, blinded, and to wash her eyes with water from the font bearing her name. When morning came, she related to her husband what she had heard at the Saint's bidding and begged that the command be fulfilled as quickly as possible. But he, with his rustic mind, made light of her words and attributed them to a phantasmal illusion, saying: "You are out of your mind, and I believe it is no longer possible for sight to be restored to you, in whom scarcely any trace of eyes remains." But at last, overcome by her prayers and persistence, he consented and led her, as she desired, to the oratory of the holy Virgin. she washes her eyes at the Saint's font, There, prostrate on the ground, after she had prayed devoutly, she offered a candle according to custom, and drawing with her own hand from the stream of the font beneath the sacred altar, she washed her eyes three times with faith. Immediately (wonderful to tell), as if two shining stars had fallen from heaven, her eyes were restored to their proper sockets — and miraculously recovers her sight, just as once happened to the man born blind at the pool of Siloam. Seeing clearly the monastery and the pleasant place in which, as it is reported, Blessed Austreberta spent some time in celibate life, meditating upon the contemplation of heavenly things, she gave thanks to almighty God.

[21] Another woman, a citizen of Rouen, was tortured by so great a pain of the foot and the entire leg freed from pain of the leg through her that she utterly lost the ability to walk and suffered grievously day and night. She was therefore placed upon a donkey and brought by her parents to the church of the blessed Virgin, where she was immediately restored to perfect health. having then used medicines, she is more severely tormented: But when she was speaking to a certain woman about her former ailment and recent cure, the other said: "I know an herb of such great power that, as long as it is bound to the foot, no kind of infirmity can approach it." She promptly consented to her persuasion and, after the antidote of heavenly grace, applied to her sound limb a lethal juice; and immediately, by divine retribution, a pain far worse than before invaded her foot and shin. Then, repenting of her miserable deed, she hastened to return once more, carried on a beast of burden, to her merciful healer. Laid out before the altar, she is healed again: she did not indeed merit to obtain the aid of healing as swiftly as before, but after completing eight days of penance there, she was restored to perfect health.

[22] A certain honorable woman dwelling near the Seine was assaulted by a shameless man who wished to rob her of her honor by force. But she refused the defilement and, rushing swiftly out of the house, fled, invoking her to preserve her honor, she is saved walking upon the waters: calling upon the aid of the holy Virgins of Christ, and especially of Blessed Austreberta. She reached the river at a headlong run; and looking back at the enemy pursuing her from behind, since she found nowhere to flee, nowhere to turn — choosing rather to die than to be unlawfully violated — she hurled herself headlong into the river. A thing wondrous and worthy of proclamation was made manifest in the liquid element. For by divine command, the gentle and shifting wave served the chaste woman as a boat, and carried her to the other bank of the river, setting her down on dry ground without injury.

[23] A certain Virgin, poor in worldly goods but not in merit, from her earliest years had been accustomed to serve the blessed Virgin Austreberta. a Virgin accustomed to sweep her church and adorn her tomb, As long as she flourished with the breath of life, it was her habit every Saturday to sweep the pavement of that church with brooms and to clean it diligently; and then, in the time of spring, summer, and autumn, to strew the ground all around the sacred tomb of the blessed Virgin with diverse flowers and fragrant herbs. At length, as the course of this present life pressed on and the moment of her calling drew near, the blessed Virgin, not unmindful of her service, appeared to her as she lay in bed in a vision, in a comely and wondrous form, she is warned by her of the day of her death, and said to her with maternal tenderness: "Do not, Sister, be troubled or afraid. On the coming Saturday you shall pass from labor to the rest of eternal life." When certain of the faithful came to visit her according to custom, she related to them both the appointed end of her departure and having received the Viaticum, she dies piously and the oracle of the heavenly revelation. When therefore the day and hour arrived at which the handmaid of Christ had been accustomed to cleanse the floor of the sacred oratory and to surround the tomb of the virginal body with flowers, after receiving the Viaticum and commending her spirit to her Creator, she departed from the house of clay to the holy tabernacle of the Lord — where, beyond all doubt, sustained by the merit of Blessed Austreberta, to whose patronage she had faithfully clung, in exchange for the temporal poverty of her destitution, she is satisfied with the abundance of immortal riches.

[24] Meanwhile, our Lord, declaring far and wide the merits of His handmaid Austreberta, does not cease to display the assistance of His mighty works wherever basilicas or oratories are dedicated under her title. a blind woman, a cripple, a sick woman, In the district of Le Mans, a small church was built by the faithful — modest indeed in form, but renowned for the beauty of its signs. For three women dwelling in the neighborhood were suffering from different afflictions: one of them was afflicted with blindness, another was crippled in her feet, are healed by candles offered to her: and the third was wasted by a prolonged illness. Together making a vow to Blessed Austreberta, they sent candles to the chapel we have mentioned; and immediately, by the accustomed clemency of God, they received complete health. Then, hastening with equal devotion to Pavilly, they fulfilled their vows of thanksgiving and praise to the almighty Lord at her tomb.

[25] likewise a mute demoniac. A certain demoniac and mute man, like the one in the Gospel, was brought to the church of the blessed Virgin Austreberta at Pavilly. Within a few days, the demon having been expelled, he was healed, and the use of his tongue was restored through the merit of the blessed Virgin.

All of the following is absent from the Capuan and Saint-Omer manuscripts, and the first two miracles were also absent from the Rouen manuscript.

The following passage in the Rouen manuscript is more briefly expressed thus: "who led her to the oratory of the holy Virgin, where, after she had prayed devoutly and washed her eyes from the font, immediately (wonderful to tell), as if two shining stars had fallen from heaven, her eyes were restored to their proper sockets; and thus, having recovered her sight, she gave thanks to God and the blessed Virgin."

The Longpont manuscript adds: "so that she led the animal on which she had been conveyed back to her home by guiding it. But because weak and excessively eager minds, while they grasp at what is not permitted, justly lose even what has been granted — the same woman, when speaking about her former ailment," etc.

The same manuscript reads: "O blind presumption of the mind! O reckless transgression of faith! Immediately, seduced like Eve into consenting to the serpent's persuasion, after the antidote of heavenly grace," etc.

The same manuscript adds: "For perhaps she had heard, or had learned from the Holy Spirit, the apostolic word: 'Flee fornication.'"

The same Longpont manuscript reads: "For the wave, gentle and shifting, which hardened under the feet of the Apostle Peter, served the chaste woman as a boat, and receiving her on its placid back, swiftly transported her to the other bank. O chastity, a virtue lovable to God and praiseworthy among all the other garlands of virtues — you who do not fear earthly danger, nor dread the torment of hell, and to whom even the wave renders obedience!"

This passage appears among the later Miracles in the Longpont manuscript.

This miracle is reported after number 31 in the same manuscript.

OTHER MIRACLES

by an anonymous monk.

Austreberta, Virgin, in Belgium (Saint)

BHL Number: 0838

By an anonymous author, from manuscripts.

CHAPTER IV

After the Norman devastation, the cult of Saint Austreberta is restored; monks are established at Pavilly.

[26] A certain monk, having seen the miracles of her indescribable powers and having heard from certain of the faithful the wonders of her miracles, was nevertheless filled with a spirit of obstinacy and began on the one hand to detract from those who loved God, and on the other to envy the veneration shown to her. At length, he even undertook to vomit forth the crime of blasphemy against the venerable Virgin, [one who disparages her miracles and blasphemes against her is struck with quinsy,] in the hearing of very many. Scarcely had the wretch emptied his throat of the malediction when his jaws and throat immediately began to swell with sharp pain. Afflicted with such a malady for eight days, when he now saw the danger of death threatening him, uncertain what he should do, he had recourse — though he had not deserved it — to the aid of the blessed Virgin Austreberta. He repented, he prayed, he touched his ailing throat to the marble of her tomb; and immediately made well, he is healed: with thanksgiving he proclaimed to all in a clear voice this greatest among the other benefits of the glorious Virgin: that with such swift mercy she opens the bosom of her compassion even to her own enemies.

[27] When, through the most savage ferocity of barbarian cruelty, the kingdom of Gaul and Germany was once being laid waste all around in a pitiable devastation, the western part of Francia Neustria devastated by the barbarians endured, more than other regions, the violence of a fiercer fury through continual assault. So greatly, I say, did the perversity of the pagans prevail among the people that, having utterly slain or put to flight the assembled inhabitants, monasteries overturned, having razed to the ground the buildings of the monasteries, and having carried off the relics of the glorious Saints elsewhere in a translation too grievous to be lamented — as if into exile — it seemed that with their departure, the memory of them was being utterly destroyed in those places. the relics translated elsewhere:

[28] Long afterward, when the deluge of so great a devastation had somewhat receded, it pleased Divine mercy that the light of the Catholic religion should rise again with renewed splendor in the western region, peace having been restored, so that where previously the pastures of wild beasts were known to be, there the dwellings of Christ's worshippers might now be seen being built. For although the number of those returning was still small, nevertheless wherever traces of churches were found by them, a church was immediately rebuilt as far as they were able. a small church built at Pavilly, It happened therefore at that time that the faithful inhabitants built a small church at Pavilly — which, as the ruins bore witness, was known to have been a most famous monastery before the devastation of the land — in the place where the glorious Austreberta was released from her earthly members. But the continual ravaging of the province had utterly uprooted from every quarter the service of those who served God, and the persistence of the pagan incursions had prevented the celebration of any solemnity. where there were then no nuns:

[29] But where human service failed for a time, the Divine service attended all the more graciously. On a certain night, therefore, in the aforementioned place, a voice — one and the same — was heard by a certain most faithful man and by two women of most proven life, one of whom had been a nun, certain persons are warned in dreams, even though they dwelt in different small houses: "Why do you lie pressed down in sleep? Do you not know that the feast of your venerable Patron, the Virgin Austreberta, is at hand? Rise and hasten to the church." they gather there for the Saint's feast, Unaware of so great a matter, they quickly arose, hurried to the church, and with great devotion heard the voices of those standing within singing the morning praises; and at the same time they understood, from the angelic proclamation on that same night, that the feast of the aforementioned Virgin was being celebrated in heaven. Immediately there was a common exultation and a pious eagerness to enter. But when they reached the entrance of the church, they heard no sound whatsoever; yet they perceived an inestimable fragrance of sweetness. and they hear the singing of Angels, suffused with a sweet odor: In this matter, by a clear sign it is demonstrated that this same solemnity of the blessed Virgin is honored on earth with angelic service, for which a multitude of heavenly citizens rejoices together in heaven.

[30] In the city of Rouen, a certain young man was seized by the officers of the Governor, bound in chains, and consigned to prison. He was, moreover, a native of that countryside in which the church of Blessed Austreberta stands — a captive invokes her, renowned more for the splendor of its miracles than for the grandeur of its stones. When in the dead of night he was exceedingly anxious and trembling, and dreading the danger of imminent death, he remembered his venerable Patron and began to implore her. she appears and he is released free: As he repeatedly called upon her name, suddenly the blessed Virgin stood before him and, instructing him with gentle words, said: "Do not be afraid. Go forth free by the mercy of God, and carry these chains by which you are held to our church, praising the clemency of the heavenly Emperor." Saying this, she vanished, a sweet fragrance having been diffused through the prison: and filled that squalid and dreadful dungeon with the nectar of a wondrous sweetness. Immediately released from his bonds, while the guards were sunk in sleep, he went out of the prison and without delay fulfilled what he had been commanded to do.

[31] In the territory of Pavilly, a certain woman had an only son who, one day, in boyish fashion, was leading a horse at a swift run to the watering place, when suddenly, by the impulse of the ancient enemy, he fell to the ground and, struck by him, contracted the disease of paralysis. a paralytic is healed, The mother, clapping her hands together, ran to him and, grieving most vehemently, bent over him; and drawing a voice from the depths of her breast with sighs, she invoked the one whom she had been accustomed to pray to familiarly in adversity, vowing moreover from the product of her own labor as much grain by a vow of offering grain equal to his weight as was estimated to be the weight of her son. Without delay she received her only son back in health; and, to fulfill her vow, she quickly weighed him on a balance and carried the wheat to the church of Blessed Austreberta, from which the Brothers had bread for her illustrious feast day and offered it with joy to those who came.

The following Miracles are found only in the Longpont manuscript, in one and the same continuous text with the preceding ones, with the order even sometimes changed (as indicated above). Nor is it certain that all occurred after the Norman devastation, although this is probable for most of them.

This is the incursion of the Normans, about which we have spoken elsewhere frequently; it occurred in the ninth century and the beginning of the tenth.

From this it is clear that monks had already been established there when this event took place.

CHAPTER V

Various healings through Saint Austreberta; the place of her burial held in honor.

[32] From the territory of Rouen, a certain woman had contracted a weakness of one foot and leg and had lost the ability to walk for the course of six years. When the Virgin's feast arrived, a woman lame in both feet is healed, leaning on two staffs, she was led to the church at Pavilly by three women. Before the sacred tomb she faithfully kept vigil; within the span of a single day she recovered her health, and with thanksgiving, without anyone's support, she returned to her home.

[33] A certain woman from the estate called Drucourt was invaded by that affliction which is called by the Greek term paralysis; to such a degree that, her sinews withering, a paralytic woman, she was unable to bend her arm in any direction or raise it upward. When she had suffered from this affliction for six continuous years, having heard the fame of the miracles of Blessed Austreberta, she devoutly approached her tomb, poured forth prayers, and merited to obtain health immediately, in the sight of all who were present.

[34] Another woman also, a citizen of Rouen, afflicted with a similar malady, besought the blessed Virgin for her healing and immediately received health. likewise another, Then, devoutly entering the church of the Blessed Trinity, which is situated on the nearby hill where her precious bones are kept, she offered at the altar a sleeve full of grain as a token of her cure.

[35] In the territory of Rouen, in the village called Barenthin, a certain man possessed by a demon was so severely tormented a demoniac, that, devouring all food rather than eating it, he even wished to devour his wife and children. When his friends had brought him to the church of the blessed Virgin Austreberta, on the very day he arrived, as evening came on, he fell asleep, and resting thus until morning, he was restored to health; and in the sight of all who were present, giving thanks, he carried back in good health to his own home the pallet on which he had been brought bound with many fetters.

[36] Another wretched man having a demon, on the third day after he had arrived at the tomb of the Virgin, burst the bonds with which he was bound, likewise another, and seizing a pillar of the church began to cry out: "Austreberta, a truce until morning!" As he repeated this frequently, vomiting blood, he fell to the ground as if dead; and having lain thus until morning, he rose and returned home in health.

[37] It happened that a certain girl, lame in her feet and mute from birth, was brought to Pavilly by her brother, who had already carried her to various holy places of the Saints for the sake of a cure. a mute girl, crippled in her feet, When she had been in that same village for nearly half a year, and was known by all who dwelt there to be utterly deprived of the use of her feet and tongue, her brother, having seen the miracles that were being performed at the church of the most holy Virgin Austreberta, brought her to the altar with one egg — having nothing more to offer. When she had offered it and was set down before the altar (wonderful to tell), she arose in perfect health, having seen the Saint, and magnifying God, she declared that she could see Saint Austreberta.

[38] A person of wondrous brightness and beauty appeared in a vision to a certain man of good repute and led him into the church of the holy Virgin Austreberta, situated at Pavilly, which had formerly been nearly destroyed by the pagans. Showing him the place where the holy Virgin had originally been entombed, [she commands the place of her tomb to be enclosed and honored, punishing the one who would not obey:] she commanded him to inform the Priest of that church that he should enclose that place, lest it be trodden upon by the common people, and treat it with honor. When, having been admonished twice, he had by no means obeyed, she came a third time and struck him in the face, threatening that until her commands were fulfilled, he would by no means be healed, and that the Priest, if he did not obey, would suffer worse. Waking, he reported what he had heard to the Priest, showing as proof of his account his swollen face where he had been struck. But as soon as the Priest carried out the commands, the aforesaid man received his health.

It is now a priory, as previously stated, of the Benedictine Order, on Mont Sainte-Catherine near Rouen.

CHAPTER VI

Other healings through the marble of the tomb and the water of the font of Saint Austreberta; the wickedness of certain persons corrected.

[39] A certain monk, tormented by an excessive pain of the arm and that entire part of his body, to such a degree that he spent the whole night in sleepless vigil, and on the following day was summoned by his Abbot through a messenger — placed in distress, pain of the arm healed by the marble of the tomb: he had recourse to the common refuge of the afflicted, namely Saint Austreberta. Rising therefore with the help of attendants, he went with difficulty to the church, poured forth prayers, placed a fragment of the marble of that Virgin's tomb upon his painful limb, and soon, the pain having been driven out, he received his health.

[40] Two clerics, going to her church for the purpose of prayer and having joined to themselves a number of others, entered the river called the Somme. danger of shipwreck averted by her aid: When they had already crossed a great part of that river, their guide, seeing the sea coming with its customary great force, cried out in terror that all would without doubt be submerged by the marine waves. But they, terrified by the presence of death, at the exhortation of those same clerics, invoked Saint Austreberta. O wondrous compassion of the Virgin! For by the same power with which the blessed Virgin had once crossed the river without oars, carrying their guide himself, who was nearly lifeless with dread, they were brought across to the shore without a guide, and gave thanks to the blessed Virgin for having rescued them from death itself.

[41] A certain man, poor in possessions but not in faith, had only one cow, so sufficient for his sustenance that he had no need of the riches of Croesus. sight restored to a blind cow: This cow, by an unfortunate occurrence, lost her sight and caused no small grief to her master. Coming to the church of Blessed Austreberta, in whose parish he lived, he earnestly petitioned that she restore the eyes of his beast — nay, of the nurse of his household. He even vowed to his Patron a gift: namely, the first calf he would have from her. Returning home, he found the cow seeing; he fulfilled his vow and gave thanks to God, who both in great things and in the least fulfills the desire of those who fear Him.

[42] A certain monk, on the day of the Lord's Resurrection, in the basilica of the holy Virgin Austreberta, delivered an exhortatory address to the people during the solemnities of Mass. When he also spoke about concord and peace, each person kindly forgave whatever rancor and hatred he harbored against his neighbor or brother — except for one, who pursued a certain man with such hatred that he even wished to kill him. When, having been much entreated by all, he would not consent to be reconciled, the monk, in order to break his obstinacy, even ordered the body of the blessed Virgin to be brought before him, saying: [one refusing to be reconciled with his enemy, even when the Saint's body is brought before him,] "If not for our sake, then at least for this holy Virgin's sake, grant what we ask." He refused, and called down upon himself the Virgin's curse if he should ever forgive his enemy the debt. And the Brother said: "O wretch, you will regret having spoken thus before tomorrow evening." And so, around the ninth hour of the following day, an intolerable pain began to consume his inner organs, and he was prostrated on his bed, nearly at the point of death: is tormented with pain of the bowels; he raved, he cried out, addressing the most blessed Austreberta with frequent cries: "Spare me, most holy Virgin, spare a most wretched man, spare one who repents! Behold, Lady, I forgive my debtor his debt; and you, most holy one, if it please you, forgive me the sin I have committed against you." As he repeated this frequently with loud cries, his alarmed household ran to him; the monk was present and asked whether he consented to peace. "Indeed," he said, "for the holy Virgin threatens to destroy me with incredible torments. Let my enemy come, I pray, and depart in peace." having been reconciled, he immediately recovers: The enemy was summoned at once, came, and having been reconciled, departed in peace. Wonderful to tell! The sick man immediately recovered perfectly — so perfectly that, healthier and stronger than usual through the merits of the Saint, he returned to work the next day with his tools.

[43] A certain illustrious man named Gosselin, dwelling in parts across the sea, gave to Blessed Austreberta the tithe of his estate, and as a sign of the donation he sent to the ministers of her church two bronze pitchers, which we commonly call bachini. Certain Brothers of our monastery, who had been sent there for certain business, gratefully received them. Having completed the matters for which they had gone and wishing to return home, they hurried to the sea with their companions and, with God's favor, arrived at the port of Dieppe with a prosperous voyage. But when they disembarked on land, they found everything they had brought with them intact, except for those small vessels we mentioned, which had been secretly stolen by the sailors. When therefore they could not find them, greatly saddened, they said: sacrilegious sailors punished, "Let Saint Austreberta seek swift vengeance for her offering, unjustly taken from her." And so it was done. For on the next day, when the aforesaid sailors tried to return home with many ships that were in the port, while the others sailed prosperously, that ship which was complicit in the theft was driven back to shore by a sudden storm and held back against its will; and for several days it was utterly unable to depart. At last, realizing why this was happening and repenting of their crime, until they restored what had been taken: they humbly returned the vessels to a certain monk of the Holy Trinity who was nearby; and immediately they returned home prosperously with joy.

[44] A certain young man, afflicted with a most grievous bodily malady, asked with faith to be given water from the font of the most blessed Virgin Austreberta (from which many are healed). When they gave him water from another source under her name, he immediately detected it, scorned it, and said he would by no means be healed unless he obtained what he had requested. At last, overcome by his insistence, they sent to the font, though it was a day's journey distant, many healed by the water of her font, and offered the sick man what he desired. Having drunk it, he immediately recovered, arose, and gave thanks to God and the holy Virgin.

Concerning the Somme, or Somona, see the note at chapter 1 of the Life.

From this it is clear that the author was a monk, either of Jumieges or more probably of Pavilly.

Dieppe, a famous town of Normandy, with a port.

CONCERNING SAINT BALDEGUND, ABBESS.

Baldegundis, Abbess (Saint)

I. B.

The name of Saint Baldegund is inscribed thus in the Martyrology commonly attributed to Bede: Saint Baldegund, Abbess; "And of Baldegund, Abbess." In the same words she is recorded on this day by Rabanus, Notker, Molanus in the Additions to Usuard, Canisius, Wion, Hugo Menard, Benedict Dorganius, and Philip Ferrari. No one records anything else about her, except that our Francis Laherius in the great Menology of Virgins has noted her memory thus: "In France, Saint Baldegund, Virgin and Benedictine Abbess." These things are indeed credible, whether she was a Virgin is not established, if they were confirmed by the testimony of an ancient writer.

CONCERNING SAINT SIGO, BISHOP OF CLERMONT IN GAUL.

ABOUT THE YEAR OF CHRIST 873.

Sigo, Bishop of Clermont in Gaul (Saint)

I. B.

[1] The fortieth Bishop of the city of the Arverni — which is now called Clermont — is recorded by Jean Savaron, Claude Robert, and Jean Chenu as Saint Sigo, who is called Sigonius by Philip Ferrari. His dates may be inferred from the fact that his predecessor, Saint Stabilis — whom we treated on January 1 — attended the Council held at the estate of Tuzey in the territory of Toul on the eleventh day before the Kalends of November, Indiction IX, in the year of Christ 860. When and how long did Saint Sigo occupy his see? His successor, moreover, Agilmarus, signed the Council of Ponthion in the month of June of the year 876, Indiction IX. Sigo himself was at the Third Council of Soissons, in the year of Christ 866, Indiction XIV, on the fifteenth day before the Kalends of September.

[2] Whether his acts were committed to writing, we do not know; certainly we have not yet obtained them. Deposed from his see, He was deposed from his see by Stephen, Count of the Auvergne, and a certain Ado was intruded in his place. Pope Nicholas I ordered by letter 33, addressed to the same Stephen — in the year, as Sirmond places it, 863, which was the sixth year of Nicholas — that the intruder be removed and Sigo restored. In that letter, these words concern Sigo: "Furthermore, because — what is more wicked than these things — contrary to everything befitting the Christian religion, having deposed the most holy Sigo, Bishop of the Auvergne, you have substituted in his place the intruder, the cleric Ado, we command by the authority of almighty God he is restored by the Pope's command, and of the blessed Apostles, the princes Peter and Paul, that without suffering any delay, you restore the most holy Bishop Sigo, having deposed the intruder, to his Church, and permit him henceforth to remain in every dignity of the priesthood." And a little further on: "The intruder of the holy Church of the Auvergne, if after this our decree he shall attempt to linger there, and shall presume by any subterfuge to create any impediment to the most holy Bishop Sigo, the usurper having been restrained: let him know that he is in like manner separated utterly — not only from the participation of wine and meat, but also from the Body and Blood of our Lord Jesus Christ — as long as he shall obstinately delay in coming to the Apostolic presence in obedience to our commands."

[3] In the times of Sigo, great devastation was inflicted upon the territory of the Auvergne, and indeed upon all of Gaul, by the Normans — concerning which both other writers, and especially Adrevald, who was then living, speak in book 1 of the Miracles of Saint Benedict, among other things thus: "From the very shore, so to speak, of the Ocean, heading eastward all the way to the Auvergne — that most illustrious city of Aquitaine in ancient times — the irruption of the Normans reaching even to the Auvergne, no region was able to retain its liberty; no fortress, nor village, nor indeed any city failed to fall in the deadly slaughter of the pagans. Poitiers, once the most fertile city of Aquitaine, testifies to this; so do Saintes, Angouleme, Perigueux, and Limoges; certainly the Auvergne, the limit thus far of the barbarian sword, and Bourges itself, the capital of the kingdom of Aquitaine, proclaim that they were gravely destroyed by the hostile assault, with no military force opposing them." William of Jumieges records the same in his History of the Normans, book 1, chapter 8.

[4] Great material for the exercise of patience was then offered to Saint Sigo, and of charity to be extended to afflicted people, as well as of magnificence in restoring the sacred buildings that had been destroyed by the barbarians. he rebuilds the burned church of the Blessed Virgin. Among these was the principal church of Saint Mary, called "de Portu." Concerning this, Savaron writes, at chapter 2 of his book On the Churches of Clermont, from an ancient manuscript:

"This church was first founded by holy Avitus, A renowned bishop, noble also in lineage. This the fierce race of Normans burned with flames, Reveling and making, alas, wretched slaughter. But Bishop Sigo restored it to its ancient honor."

[5] Engaged in pious works of this kind, the excellent Bishop died on the tenth of February; in what year is not expressly stated — but before at least 876, as indicated above. Concerning the day, Savaron at the place cited says: "His feast is celebrated on the fourth day before the Ides of February. Breviary, Martyrology, the Clermont Ordo, and manuscript Calendars." inscribed in the Martyrologies on February 10. He cites the same records in his Origins of Clermont. On the same day, Molanus in the Additions to Usuard: "At Clermont in the Auvergne, the burial of Saint Sigo, Bishop and Confessor of that city, of outstanding holiness." Ferrari also mentions him in his general Catalogue of Saints, and Saussay with an extended eulogy in the Martyrology of Gaul. Constantinus Ghinius records him on the following day in his Birthdays of the Canons. and the 11th. Ferrari again has the following on February 18: "At Clermont in the Auvergne, Saint Sigonius, Bishop." But Saussay in the Supplement to the Martyrology: and the 18th. "At Clermont in the Auvergne, the entombment of Saint Sigo, Bishop, who passed to Christ to be glorified on the tenth of this month."

[6] Concerning his relics, Savaron at the place cited says: "His ashes, enclosed in a reliquary, remain above, at the head of the church of Port." his relics at Clermont. He recounts the same in his Origins. And Saussay on February 10: "whose most holy relics, reverently preserved in the same basilica of Saint Mary de Portu, are displayed there for veneration today."