Rigobert of Reims

ON ST. RIGOBERT, ARCHBISHOP OF REIMS.

Around the Year of Christ 749.

Rigobert, Archbishop of Reims (St.)

[1] Concerning St. Rigobert, Archbishop of Reims, the Roman Martyrology has this: "On the day before the Nones of January, at Reims in Gaul, St. Rigobert, Bishop and Confessor." He is also mentioned by Molanus in his Additions to Usuard on this day, by Galesinius with a more extensive eulogy, by the German Martyrology, Ghinius in the Birthdays of the Saints of Canons, the manuscript Florarium of the Saints, a manuscript Martyrology (which is Ado's, but augmented) of the monastery of St. Lawrence at Liège, and Hugo Menardus in the Benedictine Martyrology. But the Cologne edition of Usuard from 1521 and the Paris edition from 1536 place his birthday on January 8, and again the German Martyrology does the same.

[2] When he departed. The chronology of his life — which has been corrected by Franciscus Haraeus, who writes that he died in the year 733, rather plausibly, whereas the Life says 773 (as does Claudius Robertus in his catalogue of the Bishops of Reims) — we shall examine elsewhere in due course. Hincmar certainly reports in his Preface to the Life of St. Remigius that Milo ruined the Bishopric of Reims for about forty years. If therefore St. Rigobert was driven into exile in the year 723, as Sigebert reports in his Chronicle, adding Milo's forty years would bring us to at least 763. What if Milo was not immediately appointed as his successor? But it seems he was driven into exile earlier, namely in the year 717 or 718. Nor is it necessary to say he survived until the end of Milo's life, especially since it can be inferred fairly clearly from the Life that he did not survive until the reign of Pippin.

[3] Surius and Galesinius in his Notes write that he was also called Robert. Whence the Life of St. Rigobert was drawn. Surius published his Life, but in a contracted form and with the style altered; we present it from the manuscript of Ste-Marie de Bonnefont, complete and in its original phrasing. The manuscript codex of the church of St. Martin at Utrecht also contained it, but frequently contracted. Claudius Robertus, Sirmondus, Menardus, and Colvenerius write that St. Rigobert was the 27th Bishop of the church of Reims, What number Archbishop of Reims he was. as does Joannes Chenu. But Demochares, in Book 2 of the Sacrifice of the Mass, chapter 14, makes him the 28th, because others omit Dyscolius, who is nevertheless found to have subscribed to the Council of Cologne.

[4] Georgius Colvenerius has this notable epitome of his life in his Catalogue of the Bishops of Reims: Epitome of the life of St. Rigobert by Colvenerius. "St. Rigobert, a Count, kinsman of St. Reolus, from a Benedictine monk was ordained Archbishop in the year 696. He conferred many things upon the Church of Reims. He brought the clerics of the same church back to canonical rule. He consecrated as kings Dagobert II, Chilperic II, and Theuderic II. He received Charles Martel, the son of Pippin of Herstal (or the Fat) by a concubine, from the sacred font — by whom, however, he was later expelled in the year 718, or as Sigebert writes, 723. In his place Martel substituted Milo, a cleric only by tonsure and an abbot, who knew nothing of the ecclesiastical order, and who at the same time also usurped the Bishopric of Trier. But upon the death of Martel in 741, the said Milo was expelled from the aforesaid See of Reims by the censures of Pope Zacharias in the year 742, and St. Abel, St. Rigobert's Co-bishop. St. Abel, a Scotsman, was joined to St. Rigobert as co-bishop by St. Boniface, the Apostle of the Germans, at the command of Pope Zacharias. St. Rigobert died on January 4, 733, or more correctly according to others, 749. Those who write that he lived until the year 773 are mistaken. See our notes on Flodoard, Book 2, chapter 14. He was buried in the church of St. Peter at Gerniaca-curtis. But from there he was translated by Hincmar to the monastery of St. Theodoric in 872, and after nine years — namely in 881 — to the church of St. Dionysius, which Archbishop Fulco brought into the city in the year 892, to the church of Blessed Mary. But afterwards he was taken back to the church of St. Dionysius by Herveus in the year 896." So far Colvenerius.

LIFE FROM ANCIENT MANUSCRIPTS.

Rigobert, Archbishop of Reims (St.) — BHL Number: 7253

CHAPTER I.

The Family of St. Rigobert, His Promotion to the Episcopate, Ordering of the Clergy, and Sacred Donations.

From manuscripts.

[1] Homeland, family, and parents of St. Rigobert. In the days of Kings Childebert, Dagobert, and Chilperic of France, there lived the man of God Rigobert, Archbishop of the city of Reims, of marvelous holiness. He was born of a distinguished lineage in the region of the Ripuarians — his father being from that same district, named Constantine, and his mother of Frankish blood, from the territory of Porcien. From the first training of his youth he devoted himself entirely to heavenly disciplines, endowed with chastity, diligent in vigils, His holy character from youth. watchful in prayer, truthful in speech, filled with charity, devoted to abstinence, generous in hospitality, crowned with wisdom, distinguished in justice, prudent in counsel, and outstanding in every honesty of character.

[2] He becomes Archbishop of Reims. Through these marks of virtue, quickly arriving at the stature of a perfect man, having been chosen from heaven as it were, he was raised to the summit of the pontifical honor. In this office, with heavenly grace assisting him, he immediately appeared as such and so great a man that he was both loved and feared by all. To the good he was an object of love, for they delighted in humbly obeying his salutary admonitions; to the wicked he was equally an object of fear, for they dreaded being both detected and rebuked by him. And thus, as is written of blessed Remigius concerning this same office, he appeared as Peter in countenance toward those who did well, and as Paul in spirit toward those who transgressed. And so, with the diversity of graces coming together as one, he was an emulator of the former's piety and the latter's strictness. He cares for the salvation of all. To those who stood firm, he threatened punishment should they fall; to those who had fallen, he promised mercy so they might desire to rise. He terrified the former lest they presume upon their good works; he encouraged the latter lest they despair in their evils. Thus he raised some to better things by the pious words of constant preaching; he kindled others with the maturity and sincerity of manifold teaching in the desire for holy living; to some he became an example unto salvation; some he made sheep within the enclosure of his flock; others he nurtured. He was made all things to all, that he might save all.

[3] He succeeded in the See of Reims Reolus, a man of great virtues, and, as some assert, his closer kinsman. And since it is not known how many years the See of Reims was without a pastor after his death, He restores the lapsed discipline. many things in the place had collapsed which had been established by the zeal and vigor of the preceding Fathers. All these the glorious and most prudent man restored more quickly to their original condition.

[4] He well orders the affairs of the Canons. For he restored the canonical rule to the clergy; according to their number, which was such at that time, he established sufficient and continuous provisions for them, so that they might attend more freely and constantly to the divine worship. For before this most desirable nurturer and father came to them, they were not given the canonical bread, and they were not, as they are today, canons, but rather matricularii. And in addition, he gave them his own properties with their inhabitants, He establishes their common treasury. who would perpetually serve their every need. He is said to have been the first of the Bishops of Reims to establish a common treasury for them, to serve their needs in perpetuity.

[5] The places of the aforesaid properties are known by these names: Gerniaca-curtis, Musceium, Roceium, at the stream of Vulsiniacum, He confers various goods upon the Church. Curcella, at Nova-villa, the Church of St. Hilary in the suburb at the gate called Mars. This basilica he designated to serve as a burial place for them. Gerniaca-curtis and the three following properties he ordained to be maintained for the annual commemoration of the day of his passing, so that from these sufficient provision should be prepared for them each year by the keeper of the treasury on that day. And if anything should remain from the annual revenue that need not be spent at present, he decreed it should be divided among all as each had need. Likewise Curcella and Nova-villa, and nine manses adjoining the church of St. Hilary, he assigned to cut firewood, He provides for all the needs of the Canons through serfs attached to estates. to carry water for making their bath, and also to furnish slaughter for their kitchen, and whatever else of the kind should be needed. Also that wells within the enclosure of the monastery should not be lacking on any occasion. And finally, if ever the refuse of their latrines should overflow, to carry it to a place suitable for such waste. Furthermore, that gravediggers should be present to dig their graves when any of them should die, and that they should be carried by the same as by undertakers for burial. And, to conclude finally with a collective summary of their manifold service, he commanded them to be most readily available for every manual labor to be rendered to them. Their custom in this regard has the force of law, so that if the entire household of those who held these serfs should die out — as often happens — even a free man should perform the same service for them if he happens to hold those properties. The total of these properties is computed at forty-one manses, combined from both sides. *

[6] These things are not narrated in vain. In the midst of these matters, we advise the prudent reader in a few words not to shrink from reading these things as superfluous, asserting that they can be found more than sufficiently in their donation charters and registers concerning the same properties. Rather, let him admire this man of God, how most prudently and most piously he disposed of the things he possessed, and how he chose the poor of Christ to be the heirs of his goods — who, according to that saying of the Gospel, "Blessed is he, because they have nothing to repay him, for he will be repaid at the resurrection of the just" — are nevertheless zealous intercessors for his blessedness, as best they can. And if they should ever fall silent, the very work of mercy will always cry out to the Lord on his behalf, as Scripture says: "Enclose your alms in the bosom of the poor, and it will pray for you" Luke 14:14; Sir. 29:15.

* Flodoard, History of Reims, Book 2, chapter 11, adds the following: "He also acquired certain properties by which he enriched the bishopric, some purchased for a price — such as the estate named Cartobram i.e., Chartreuve in the district of Tardenois from Gamnoald, for which he is said to have given 500 gold solidi; and in the estate called Turba, two manses from various persons. Likewise a portion of the estate called Campaniaca on the river Vidula, from Hosomo, for which he is recorded as having given 140 gold solidi. Likewise from a certain kinswoman of his, named Gilsinda, a portion of the estate of Bracanetum on the river Rotumna, with servants, buildings, and everything pertaining to that property. Likewise from the same Gilsinda, a certain part of the estate of Bobiliniaca on the river Suippe, with houses, servants, fields, meadows, and other things pertaining to that property — for which he is found to have given 100 gold solidi. He is also found to have purchased certain properties across the Loire for no small weight of gold. He is also found to have exchanged certain properties with certain persons for the convenience of the parties."

Furthermore, he obtained from King Dagobert a precept of immunity for his church, informing the king how that same church, under the preceding kings of the Franks, from the time of the Lord Remigius and King Clovis whom he himself baptized, had always been most free from every yoke of public obligations. The aforesaid king, disposed to confirm or renew this privilege, with the counsel of his nobles decreed, in the manner of his predecessor kings, commanding that all the properties of that holy Church of God — both in Champagne and within the city, or in the suburbs, and in Austrasia, Neustria, Burgundy, and the regions of Marseille; also in Rodez, Gévaudan, Auvergne, Tours, Poitou, Limoges, and wherever within his kingdoms the church of Reims or the basilica of the most blessed Remigius was seen to possess estates or persons — should remain under complete immunity at all times. Also that no public judge should dare enter those lands to take up lodgings, or presume to exact any judgments or gifts there. But whatever had been granted by his predecessor kings to the church of Reims or to the basilica of St. Remigius, the same church should be able to hold preserved for all time.

Moreover, from that king's son he obtained the confirmation of this authority, and from the other kings of his time, he obtained precepts of immunity and remission of tolls for his church to remain in force — in particular from King Theuderic, specifically for the estate of Calmiciacum, which the illustrious man Grimoaldus had conferred upon the church of Reims. The records of these royal precepts are still preserved in the archive of this holy church of Reims.

CHAPTER II.

He Donates to the Church What Was Given to Him by Pippin.

[7] At a certain time, coming from Culmissiacum, an estate of his bishopric, He offers eulogies to Pippin of Herstal; he went to Pippin, the Mayor of the Palace and father of Charles surnamed Martel, and sent ahead his eulogies — gifts from a hunt he had recently conducted — to Pippin, who was returning from the hunt. He was accustomed to send these to him quite frequently. Pippin himself was staying in the district of Laon, at a place called Gerniaca-curtis; and there was at that time not a villa, as today, but a small dwelling. Indeed in those days there was a great forest there, and a spring in the same place which boars frequented as if for their wallowing pools, which still remains there to this day. Near it Pippin had on that occasion caught a remarkable wild boar, whose roast he ordered to be prepared there, as if he were truly going to dine on the spot. Meanwhile, receiving the bishop's blessing most gratefully, he said to the attendants standing around him: [From Pippin he receives Gerniaca-curtis, and whatever he circumambulated while Pippin slept at midday.] "What shall we do for this bishop who does not cease to serve us?" When they remained silent, Pippin turned to the holy Rigobert and, rejoicing, added: "I give you," he said, "the option of asking for whatever you wish, and I shall not refuse you." To him the man of the Lord said: "Give me this small dwelling, and it is enough for me." Then Pippin replied: "This I give to you, and as much as you wish to take in a circuit." And he granted him — just as King Clovis is read to have granted to St. Remigius — that whatever he should circumambulate while Pippin slept at midday, all of that he would give him. * Blessed Rigobert therefore, proceeding along the boundaries that are most clearly visible, ordered markers placed here and there along the border to distinguish boundaries in the fields, should any dispute arise. And having traversed all that he had wanted given to him, he returned straightway to Pippin, who meanwhile, rising from his midday sleep, granted him the entire place he had surveyed, marked by its boundaries.

[8] As a memorable sign of this journey of his, That land is thereafter more verdant. both in summer and winter a more verdant — because greener — grass is seen to grow there than in other places around it, even though it is equally trodden by any passerby. There is also a miracle of no small importance, which is undoubtedly known to have been bestowed upon those same properties by the Lord through his merits. It is never harmed by hail or storm. For since they came under his lordship, no storm has ever damaged them, nor has hail fallen upon them. Hence it is not only a remarkable thing but always utterly astonishing to all. The hailstones are seen to fall nearby in the usual manner, yet they never presume to touch their boundaries, let alone to pass them. Therefore all who see these things happen by divine power can fittingly say concerning them what Scripture reports of the former land where the children of Israel dwelt: for when it first says, "The Lord rained hail upon the land of Egypt," shortly afterwards it adds, "Only in the land of Goshen, where the children of Israel were, did the hail not fall" Exod. 9:23, 26. But because this miracle, as was just mentioned, happens here daily, whenever hail falls anywhere, the present tense rather than the past must be used. Thus, in this land belonging to St. Rigobert, hail does not fall, however much it may be seen to fall throughout the whole land of the Franks.

[9] Finally, he obtained all these properties with no desire for worldly gain, but rather, consulting the Church in all things as much as he could, He gives to churches all that was given to him. he made the Church the heir of all, as was partly intimated a little above. For he made many churches participants of these properties, * as his heart had determined. He was, as canonical teaching prescribes, one who did not diminish the care of internal things amid occupation with external affairs, nor neglected the provision for external things amid solicitude for internal matters — lest, devoted to external things, he should at some point fall from the inward life, or, occupied only with internal matters, Always intent on heavenly things and the salvation of his people. he should fail to render to his neighbors what he owed outwardly. He acted in all things as a faithful and prudent steward, whom the Lord placed over his household to give them their measure of wheat in due season. Far from him at all times was what the Apostle says: "If anyone does not provide for his own, and especially for members of his household, he has denied the faith and is worse than an unbeliever" 1 Tim. 5:8. Indeed, with the same Apostle he could truly say: "My daily pressure, the anxiety for all the churches" 2 Cor. 11:28. Therefore, if ever any distress befell any member of the Church, he could not unfittingly apply to himself: "Who is weak, and I am not weak? Who is made to stumble, and I do not burn?" And again: "Rejoice with those who rejoice, weep with those who weep" Rom. 12:15. For him, to live was Christ and to die was gain. And because, while placed in body on earth, he dwelt in hope in the heavens, he could rightly speak this of himself and those like him: "Our citizenship is in heaven" Phil. 3:20. For he was now joined to those to whom the Lord says: "You are the light of the world," and "A city set on a hill cannot be hidden; nor do they light a lamp and put it under a bushel, but on a lampstand, so that it gives light to all who are in the house" Matt. 5:14-15.

[10] He baptizes Charles Martel and receives him from the sacred font. The aforesaid Pippin, therefore, greatly venerating and loving him, sent his son Charles to him to be baptized — who, on account of his fierce spirit and because from his early age he was a warlike and most strong man, was afterwards surnamed Martel. Having baptized him, the holy man himself received him from the font of sacred baptism, to be his patron according to the request of his father. But Charles, succeeding his father Pippin in the principate, impiously and unjustly expelled this same patron of his from his see — as the following narrative will shortly declare.

[11] The holy man then continued to govern the Church of the Lord as he had begun, most vigilantly and most vigorously, ascending against the adversary and setting himself as a wall for the house of Israel, to stand in battle on the day of the Lord. He resists wicked princes. He ascended against the adversary whenever he opposed with the free voice of reason any powers acting wickedly; and he stood in battle on the day of the Lord for the house of Israel and set himself as a wall, because he defended the faithful innocent against the injustice of the wicked from the authority of justice. Hence that saying of blessed Job most fittingly applies to him: "The ear that heard me blessed me, and the eye that saw me bore witness to me, that I had delivered the poor who cried out, and the fatherless who had no helper" Job 29:11 ff.. And after a few words: "I put on righteousness and it clothed me; my judgment was as a robe and a diadem." And again: "I broke the jaws of the wicked, and from his teeth I snatched the prey." Hence, like a good shepherd, he would lay down his life for his sheep, should a persecutor so cruel be at hand.

* Flodoard adds, in Book 2, chapter 11 of the History of Reims: "as the various instruments of charters teach us." Under his episcopate, a certain Abbot Ado gave to the church of St. Mary of Reims his properties situated in the district of Laon, in the village called Raosidus, with their dependencies — houses, tenants, fields, vineyards, meadows, forests, pastures, waters, watercourses, and all appurtenances. Likewise, to the matricula of St. Remigius, certain properties in the district of Tardenois, in the estate of Corneciacum. Various other persons in various places also handed over their properties for the remedy of their souls to the church of Reims under this most blessed Father — such as Beroaldus and Sairebertus, on Mons Betelini and at Taxouariis: houses, fields, servants, vineyards, and forests. Gairefredus and Austreberta, in the district of Laon, in the estate of Warocium: manses with adjacent lands, vineyards, and servants. Abbo: his properties situated in the district of Porcien, at the estate of Augusta. Leudemarus: at Camarciacum in the district of Reims, manses with buildings, servants, rural properties, vineyards, forests, meadows, and other dependencies. Rodemarus: his properties situated in the town of Castricensis. Likewise, Austrebertus: his in the same estate. Copies of these donations are still preserved with us.

* A similar thing was granted by Charlemagne to St. Arnold, July 18.

CHAPTER III.

The House of Rigobert. The Punishment of the Sacrilegious Bego.

[12] He forbids Charles Martel entry into the city of Reims. While he was thus intent upon pious works, as always, and was caring for his clergy and people in all things, as a father for his children, and was dwelling in the city of Reims for this purpose, a considerable conflict arose after the death of Pippin between his son Charles and King Chilperic and the Mayor of the Palace Raganfrid, over the seizure of the kingdom of the Franks, to see if this could be accomplished most effectively through any one of them. Charles, passing by the city of Reims, is said to have gone around its entire exterior until he came to the gate above which the nourishing Rigobert was dwelling in quarters he had built suitable for himself. He cried out to him, saying: "Lord Rigobert, order the gate of the city to be opened for me, that I may go to pray at St. Mary's." When the man of God gave no answer to the one shouting — being occupied, as always, with his prayers, to which he constantly devoted himself with holy intention — it is reported that Charles cried out the same thing to him a third time. At last, compelled by his loud cry, he answered him: "This gate will not be opened for you until it is known to whom of you the Lord wills to give this kingdom. For you and Raganfrid are both contending over it, and it is not yet known what outcome the matter will have. But if the Lord gives it rather to you, I will open it when you return, and I will be faithful to you." To this Charles, swearing by his head and raging with threats, said: "If I return as victor in peace, you will no longer remain safe in this city." Yet the man of God, remaining undaunted amid his threats — for "the just man is confident as a lion, without fear" — would not open the gate to him; doubtless perceiving, most prudently, that it was not out of devotion for prayer, as he pretended, that he wished to enter the city, but rather to devastate it, as he had devastated others. And if the aforesaid Raganfrid, having defeated him, should obtain the kingdom, he might have rightly considered Rigobert unfaithful to himself in such an act — as indeed he could have, had he lent his ear to Charles's demands.

[13] This gate which we have mentioned is customarily called by many, following the ancient usage, "Collaticia," and by most to this day "Basilicaris." There he kept in his custody for the time being the keys of this gate as well as of all the individual gates of the entire city. This gate is called Basilicaris either because it was traditionally surrounded by more basilicas than the other gates, He dwells above the Basilicaris Gate for reasons of piety. or because it was always open to those going to the basilicas situated in the quarter of St. Remigius. He is said to have dwelt above it chiefly because, with the windows of his upper room opened, he was accustomed to contemplate them from there — not merely for the sake of gazing upon them as beautiful and lofty buildings, but much more for praying. So also Daniel the Prophet of old, with windows opened in his upper room toward Jerusalem, knelt three times a day and worshipped and confessed before his God Dan. 6:10. For this reason this saint also ordered a door to be made in the pinnacle of the church of St. Peter, which was adjacent to his house, through which he descended by steps added for the purpose to worship; and returning thence, he entered through this same door into the oratory he had made next to his house upon the city wall, and dedicated it to the memory of St. Michael the Archangel. He builds the oratory of St. Michael.

[14] He continued there for no short time, and a great throng of people assembled there, especially whenever the glorious feast of the same Archangel was approaching — until the Emperor Louis gave the monastery of St. Peter to his daughter Alpais. (The monastery is also called the Lower from the situation of its site, on account of another nearby which for the same reason is called the Upper.) Bego orders it demolished. The husband of this woman, named Bego, ordered this oratory demolished, considering that, because of its height, it darkened a window of the aforesaid church like a kind of canopy — or rather because one day he had severely struck his head against the lintel of its doorway, since he was tall of stature and walked with neck outstretched, and in entering had not humbled himself as he ought to have done. (Humility, after all, does not break the head.) Therefore, leaving that place, he gave orders to his men, saying: "See to it that I do not find this here when I return; for if I do, vengeance will be taken upon you."

[15] He is seized by a demon. But as it began to be destroyed, he was immediately seized by a demon, although he was far away at that time, in the district of Laon, at a place called Bego's-villa. At Reims, horrible darkness for three days. Horrible darkness also occurred at the city of Reims for three days, beginning from the place where the oratory was being destroyed, extending beyond the bridge of that same street of the city. (The bridge had in former days been paved with large stones to avoid the mud, and hence the street still preserves its ancient name to this day.) Moreover, dust and wind were mixed together, so that one could hardly walk along that road.*

* Flodoard adds, History of Reims, Book 2, chapter 12: "This oratory, now repaired, is venerated and restored in the aforementioned honor of blessed Michael."

CHAPTER IV.

The Sacrileges of Charles Martel: His Damnation.

[16] Charles Martel defeats Raganfrid in the year 717. Setting these matters aside, let us return our pen to the foregoing. The aforementioned Charles directed his battle line on the field of Vincy against Chilperic and Raganfrid on an approaching Sunday, the twelfth day before the Kalends of April, in Lent, and having obtained the triumph over them as he desired, he most unjustly took from this holy bishop the Bishopric of Reims, having returned as he had previously threatened. He expels Rigobert from his See: And this deed of his is not so surprising. He did the same to others, and gave their sees to those who had favored his party. For concerning him — not a king but a tyrant — it is read thus in the Annals of various kings: "This Charles, bolder than all others, was the first to give the bishoprics of the Frankish kingdom to laymen and counts, He gives various bishoprics to laymen. so that he left the bishops no power over the properties of the churches," and so forth. The man of the Lord therefore endured this Charles as his enemy until the close of the present life, although Charles should have been the most faithful to him, as if his own son in baptism. And he bore this after the Lord's example, who was betrayed by his own disciple to the impious. Hence blessed Pope Gregory says: "All the elect, because they are members of the supreme head, also follow their head in his sufferings." And after a few intervening words he adds: "So that the reward of their labor grows all the more, as the profit of virtue increases for them even from the loss of others' charity."

[17] But as Scripture says, "Evil will not depart from the house of him who renders evil for good" Prov. 17:13. What this man cruelly took from the man of God in his bishopric, and what he did concerning the properties of other churches, the Lord by just judgment repaid upon his head, as is confirmed by the truthful account of the ancients in the following manner. a St. Eucherius, Bishop of Orléans, who rests in the monastery of St. Trudo, while at prayer, was rapt to the other world; Therefore he is tormented in body and soul in hell. and among other things which the Lord showed him, he saw this Charles tormented in the lower hell. When he inquired, the reply was given him by the angel who guided him that, by the judgment of the saints who will judge with the Lord at the future judgment, and whose property he had taken and distributed, he was consigned to everlasting punishments in both body and soul before that judgment. And he receives, together with his own sins, the punishments for the sins of all those who had handed over their properties and resources to the places of the saints for the lights of divine worship and for the sustenance of the servants of Christ and of the poor, for the redemption of their souls, in the honor and love of the Lord. When Eucherius came to himself, he summoned St. Boniface b and Fulrad, Abbot of the monastery of St. Denis, and chief Chaplain of King Pippin, and telling them these things, gave them a sign that they should go to the tomb of Charles and, if they should not find his body there, believe what he was saying to be true. Going therefore to the aforesaid monastery where the body of Charles had been buried, From his tomb, burnt within, a dragon comes forth. and opening his tomb, a dragon was suddenly seen to come forth, and the entire interior of the tomb was found blackened as if it had been burned, etc. We have inserted these things here so that the just damnation of this man, through whom the unjust seizure of these ecclesiastical properties was made, might be known to all who read them.

[18] Of this man — without doubt blessed Rigobert — Pope Adrian, Pontiff of the Apostolic See, also makes mention in his epistle directed to * Turpin, his successor, of happy memory, in which he makes, as it were, a manifold complaint concerning him, writing in this fashion: "Your fraternity has reported to us that, during the discord among the Franks, the Archbishop of Reims, named Rigobert, was cast down and expelled from his See contrary to the canons, without any crime, without any judgment of bishops, and without any consent or consultation of the Apostolic See — but solely because he had not previously consented to the party of the man who afterwards received a portion of that kingdom under his power, in which portion the city of Reims is situated. And that bishopric was given and, indeed, usurped, contrary to God and his authority, The Bishopric of Reims given to Milo. together with another bishopric and other churches, to secular powers, to a certain Milo, a cleric by tonsure only, knowing nothing of the ecclesiastical order. And other bishoprics from the same diocese of Reims had been divided in various ways, and some existed for the most part without bishops; and bishops and clerics were sometimes receiving ordinations from other bishops and metropolitans, and had undue refuges, and would not endure being judged and disciplined by their own bishops; and clerics, priests, monks, and nuns were living without ecclesiastical law, according to their own will and license," and so forth.

a Baronius at the year 741 attacks this narrative with many arguments, but they are not convincing, as we shall show on February 20 in the Life of St. Eucherius.

b Flodoard adds, History of Reims, Book 2, chapter 12: "Who at that time had been placed over the Gauls by the Apostolic See for restoring canonical rights."

* Other reading: Tilpinus.

CHAPTER V.

The Exile, Return, and Private Life of Rigobert.

[19] Now the holy man of the Lord Rigobert, obeying the Lord's commands which say, "When they persecute you in one city, flee to another," withdrew to the region of Gascony, Rigobert withdraws to Gascony. where he went into exile, and while he untiringly visited with holy intention the memorials of many saints, he entered a certain basilica in the same manner for the sake of prayer. Matt. 10:23 While he was praying, the bells were being rung according to the ecclesiastical custom to assemble the faithful for the congregation, Bells stolen from him sound nothing when he is present. and there were two bells which gave no sound when struck. Then the priest of the place and others who stood around solicitously inquired of him who he was and where he had come from. "What do you wish?" he said. "I am a cleric, as you see, and I have come from France." They added, saying: "Why do our bells not ring today at your arrival, as they were accustomed to do on other days before you came to us?" To which he replied: "I do not know. But I had two in my church which were stolen from me while I was still in France; perhaps these are they. Show them to me, and I will tell you whether they are those same ones or others." When they had been shown to him, he asserted they were the same. Then, having taken counsel with the priest of that place, they immediately restored them to their bell tower. And they said to the man of God: "You yourself approach and ring them, When rung by him, they produce sound. so that we may know for certain the truth of your words." When he had done so, they resounded at full pitch as they had before. Seeing this, all the people glorified God. And it became apparent who he was, They are returned to him. for a light could not remain hidden in darkness. Those bells remain to this day in the aforesaid Gerniaca-curtis and the church of St. Peter, as a testimony of this marvelous deed, to be wondered at forever.

[20] The aforesaid Abbot Milo, who before Charles held the Bishopric of Reims, found him in that same region, while performing an embassy among the Gascons, and said to him: He returns to France. "What are you doing here? Return to France, and if you give me your own properties that you have there, I will obtain the restoration of your bishopric from the Prince." To which the holy Bishop of the Lord replied: "Whatever properties I appear to possess there, I will give to you, if you do what you promise." He therefore returned to France and was living at the aforementioned Gerniaca-curtis, his own private estate. [He refuses to hand over to Milo the goods already given to the Church, in order to recover the bishopric. He obtains the altar of St. Mary at Reims.] The aforesaid Milo soon came to him, saying: "Hand over to me the properties you promised; for I have obtained from the Prince what I pledged." To him blessed Rigobert said: "Whatever properties I appeared to have, I gave to the Church of Christ; I cannot now take them from her and give them to another." At this, Milo, furious, said: "Since you have deceived me, your bishopric will now not be restored to you." And Rigobert immediately gave him an answer worthy of a bishop: "Obtain for me, I beg you, the altar of St. Mary; do as you wish with the properties of the bishopric — I care little about them."

[21] He therefore dwelt at Gerniaca-curtis for no short time, leading a life of frugality, humility, vigils, prayer, almsgiving, and the practice of all other good works. It was his custom very frequently to visit the city of Reims and to celebrate Mass at the altar of the most blessed Mary, as he had desired above all else, and then to visit the shrine of St. Mauritius, He frequents many other holy places. then to go to the gracious Remigius, then on Mont d'Or to St. Theodoric, then in the estate of Culmisiacum to blessed Cyricus, and finally he would return to St. Peter at Gerniaca-curtis, where his dwelling then was.

[22] When on a certain day he was doing this by pious custom, he came to Culmisiacum to pray as usual for himself and his church at St. Cyricus. And having prayed, he spoke with the Steward of Reims who was present, named Wibertus. The steward humbly invited him to the meal that had been prepared for him. Declining this, he said: "I have Masses to celebrate at St. Peter in my basilica; therefore I cannot fulfill what you request." While they were conversing, a certain poor widow brought this steward a goose as a gift. The steward, looking at the holy bishop, said: He is given a goose. "Since you do not deign to eat with us, at least order your servant to take this, and when you have returned home, prepare it for your use." The man of God's servant, receiving it, carried it along until it suddenly flew from his hands on the road and, flying about for several hours elsewhere, disappeared. The servant was quite distressed and grieving over it as if it were lost. Seeing him greatly upset and nearly weeping, Rigobert gently consoled him, as he was the mildest of men, teaching that one should by no means be saddened or weep over the loss of temporal things, but should always hope in the Lord, who gives to all abundantly. He himself then resumed in silence his customary Davidic chanting. He meditates on divine things while traveling. For on a journey he always either discussed or sang something about God. And it came to pass that after a space of about three hours, this bird returned of its own accord, descended to the ground before St. Rigobert, and went before him like a guide, never straying from the straight path, The goose that had flown away returns to him. until they arrived at Gerniaca-curtis, where they were going. So was the wildness of the bird tamed in the working of virtue. This bird is said to have lived many days It often accompanies him on his travels. and to have scurried ahead of him when he went to the city and returned. For this man of great simplicity and piety did not allow it to be killed as long as it could live.

TRANSLATION.

Rigobert, Archbishop of Reims (St.)

BHL Number: 7254

From manuscripts.

CHAPTER I.

Miracles at the Tomb of St. Rigobert.

[1] Moreover, St. Rigobert, distinguished for his apostolic deeds, living for many years in this place in a holy manner of life, St. Rigobert dies. and constantly abounding in innumerable virtues, having manfully completed the warfare of the present life, departed full of days to the homeland of eternal inheritance. He departed on the day before the Nones of January, * around the year of the Lord's Incarnation seven hundred and seventy-three, in the eighth Indiction. There he was buried with due honor by the priests and the other faithful of Christ, He is buried in the church of Gerniaca-curtis. in the church of St. Peter the Apostle, which he himself had founded, and was placed beside the altar on its right side.

[2] Shining forth there with many miracles after his holy deposition, He is renowned for miracles. he frequently made known how great his merit is with God. These miracles, however, were for the most part not recorded due to great negligence. Three lame persons healed. Three lame persons are remembered by the inhabitants of that place to have been healed by him there. Certain evidence of their former disability — namely, staffs and stools — and the unmistakable signs of their restored health upon discarding them, were seen for many days in the same church where he rested, until, in his marvelous elevation which will be narrated later, they were faithfully and reverently carried along after him by certain of the faithful.

[3] Furthermore, a certain blind woman, named Ansildis, an inhabitant of the same place, A blind woman receives her sight. is reported to have received the former light of her eyes there through the patronage of his merits. Certain witnesses of this miracle exist to this day, for there are still survivors who knew her.

[4] A certain young man, devoted to studies under the priest of the place, one day when the sacristan was absent, began lightly to jump upon his tomb with youthful levity, giving no honor to God A boy playing at his tomb is made lame. nor to his saint, glorified in heaven and on earth. But so that the merit of the one buried there might be revealed and such presumption might be utterly restrained in all, immediately his foot pained him as if some thorn had most sharply pricked it; and being at once made lame, he lost the use of that foot, for he could not thereafter walk on it at all. Seeing this, both the priest and the local people set up a railing there, lest anyone unknowingly approaching rashly should suffer something similar.

[5] Angelic voices are heard. An unusual light appears. In this basilica, at nighttime, voices of such sweetness were frequently heard that they were judged to be none other than angelic. A light from heaven of such brilliance also shone in the midst of that same basilica at night that it seemed to have surpassed the splendor of the sun. This immense radiance also penetrated the little dwelling of the priest — who is still there — adjoining the walls of this church. It flashed through a door that happened to be open, through which one descends by steps from that dwelling into this church. Upon seeing this, such fear and trembling seized the priest that from that day he was seen to show greater reverence to this place than he had previously been accustomed to do. Fevers and toothache are driven away there. If anyone suffering from chills or severe toothache has come there with faith, he has immediately felt the remedy. Therefore many of them bring a candle there as a votive offering to this day. Those with fevers take the scraped dust of his tomb, which was most firmly coated with cement, as is said to have been the custom of the ancients regarding their tombs. The dust of his tomb heals fevers. This dust, placed in water, they drink most eagerly; and having drunk it, they immediately obtain health. Among these, a certain Gislemannus recently experienced this mercy of the Lord through him in a marvelous way. When he had been suffering incurably from fever and had been unable to taste any food for several days, and had been unable to find desired rest either by day or by night, he received and drank — by scraping, as others do — a little dust from that sarcophagus, and immediately went away healed. Those tortured by toothache kiss this tomb with due devotion and are equally cured forthwith.

* Concerning the year of death, we have spoken above in number 2.

CHAPTER II.

First Translation, to the Monastery of St. Theodoric.

[6] The body of St. Rigobert is translated on June 14, 864. While this illustrious Confessor of the Lord had lain in this place until that time and continued to shine with these and other miracles, the Lord Hincmar of pious memory, who was the fifth Archbishop of Reims after him, translated him on the eighteenth day before the Kalends of July to the monastery of blessed Theodoric and placed him on the right side beside the tomb of that precious Confessor of Christ, in the year of the Lord's Incarnation 864, in the twelfth Indiction.

[7] He is also renowned for miracles there. He rested there for some years, during which time the Lord also worked several signs through him, of which, striving for brevity, we have recorded a few, lest excessive length produce any weariness for readers. A certain woman with a fever came to this monastery in those days; her name was * Autdiga, from a small hamlet adjacent to this place called Colmelecta. She had wished to do the following at home before coming: A certain woman with fever chooses St. Rigobert as her patron: she made three candles of one and the same size, of which she designated one in the name of St. Theodoric, the second in the name of St. Rigobert, and the third in the name of St. Theodulph. Lighting them all at once, she allowed them to burn until she observed which of them lasted the longest — wishing by this experiment to learn, as the common folk are accustomed to do, to which of these saints she should chiefly make her vow. But the candle that had been made in the name of blessed Rigobert outlasted the others in burning. Noticing this, she immediately made another dedicated to his veneration alone. She is healed at his tomb. She came and fell prostrate before his memorial and fell asleep, and waking immediately rejoiced in full health. Witnesses of this event exist to this day who were present.

[8] Similarly, many others were very frequently freed from this ailment who sought him with ardent faith; Others are freed from fevers and toothache. moreover, those who suffered toothache and therefore anxiously ran to him were immediately cured in the same manner by this celestial physician. And since these persons could not be known on account of their multitude, we have refrained from recording their names here, for we do not know them, since we could not be present for each case; but nearly all the surrounding people know these things.

* Flodoard: Audinga.

CHAPTER III.

Second Translation, to the Church of St. Dionysius.

[9] He is again translated to Reims on the same day. After nine years had passed, he was again translated from there in the aforesaid month and on the returning Kalends by the aforesaid Archbishop Hincmar to the city of Reims and placed in the basilica which had been consecrated by the same in honor of St. Dionysius, where the burial place of the brethren of Reims was then maintained. A blind woman recovers her sight. Then a blind woman, named Oda, came from an estate situated near the river Suippe, called * Alamandorum-curtis. And as she approached his memorial, she immediately received the sight she had long lost. Before she arrived, while sleeping at home the preceding night, she heard a voice saying to her: "What are you doing here? Why are you lying down? Tomorrow Bishop Hincmar and the Canons of Reims will translate St. Rigobert; go to him, and he will help you." Rising at dawn, she hastened, and bringing a candle to him, she was immediately restored to her sight, as we have said.

[10] A certain deaf man also came on the day of his translation. After he touched the reliquary in which the saint was being carried, his ears were immediately opened and he heard. A deaf man recovers his hearing. The divine grace had also deigned to summon this man to the God-bearing saint before he was healed. At night, while resting in his lodging, some unknown person lightly struck him on his side and roused him, and having roused him, called him. But he immediately felt the hand touching him, yet being deaf, did not hear the voice calling him; however, the people who were present heard the voice urging him to go at once to blessed Rigobert, though they saw no one. He went therefore to him and immediately obtained his hearing in the manner we described. He himself reported these things after he had been restored to his hearing.

* Flodoard: Alamanorum-cortis. In French: Aumen-court.

CHAPTER IV.

Third Translation, to the Church of St. Mary.

[11] The body of St. Rigobert is translated a third time, to the church of St. Mary. The most sacred body of this man — without doubt St. Rigobert — was again translated a by the Lord Fulco, Archbishop of Reims, of most worthy devotion, to the church of the most blessed Mary, Mother of God and perpetual Virgin, in the first year of his episcopate. He placed it behind the altar called the Holy Cross, and fittingly placed the two blessed Confessors of Christ, Theodulph and Basolus, on either side, but blessed Rigobert in the middle, as was fitting.

[12] Many of the sick experience him as a divine physician both there and elsewhere, in the sudden healing of their ailments. Most recently, a certain monk and Levite of the monastery of the most blessed Confessor of Christ Remigius was one day seized by a most violent fever, so that the adverse illness, increasing hour by hour, ceaselessly rendered him unable to control his own mind. Reaching nighttime, when the disease's power intensified and he went to bed without supper, yet could by no means rest, he cried out from his heart for Rigobert's help on every side, and was immediately restored to health through him. His name was * Sigloardus. Together with his teacher, the archpriest Theobald, he lived as his dependent from childhood. A certain man unwilling to attend the translation is struck with fever: For this reason Theobald, as was his custom, wished to take him along on the journey commanded by the lord Archbishop — but Sigloardus was unwilling even when healthy, avoiding the inconveniences of the road. For the aforesaid archbishop had commanded his teacher, along with the other faithful, to translate the Lord's saint Rigobert at the appointed time to the place which Queen Theodrada had suggested in a petition. Theobald wished to take him along as an assistant for this service, which he utterly refused. But afflicted with the aforesaid illness, he fled with all the intention of his mind to this same man of marvelous power. First, he silently confessed himself guilty because he had presumed to refuse the journey to be undertaken in his service and honor; then, with the Lord's consent, he resolved in his mind that he would without doubt be one of those who would go there with the saint. Invoking him, he is healed. As soon as he had determined this in his heart, he immediately recovered from his illness, as stated above, through this physician, the Lord's Rigobert, whom he had invoked. Through him, therefore, whatever good is sought with faith is found, and whatever is sought with religious devotion is obtained with swift effect, through our Lord Jesus Christ, who with the Father and the Holy Spirit, in perfect Trinity and Unity, lives and reigns as God through infinite ages of ages. Amen.

a Flodoard, Book 2, chapter 15, says this happened because the aforementioned church was being demolished for the construction of a city wall necessitated by the attacks of pagans.

* Flodoard: Sigoardus.

CHAPTER V.

Relics Carried to the Vermandois.

[13] Relics of St. Rigobert are carried to the Vermandois to confirm a contract. In the year of the Lord's Incarnation 894, in the twelfth year of the episcopate of Lord Fulco, on the eighteenth day before the Kalends of February, by the command of the same Lord Fulco, the most sacred body of the distinguished Bishop of the city of Reims, Rigobert, was carried by the clergy and people of the same church of Reims to the district of the Vermandois, namely to the estate * Nemmicum, on the river Dalminio — which estate, of fifty manses, the same most reverend Father Fulco acquired for his church through a precarious grant from Count Odalricus and his daughter Hermintrudis, and added what he had acquired to the perpetual sustenance of the canons of the same church.

[14] Along with many other relics. This abundance of precious relics was also carried with him, and placed at his head: Of the wood of the Lord, of the sepulcher of the Lord, of the holy place of Calvary, of the column beside which the Lord was scourged, of the stone upon which he stood before Pilate, of the cloth which St. Mary worked with her own hands. Relics of the holy Apostles: John the Evangelist, Peter, Paul, Andrew, Matthew, and of the vestments of the twelve Apostles, and of their dust. Relics of the holy Martyrs: John the Baptist, Nicasius, Dionysius, Rusticus and Eleutherius, Lawrence, Maurice, Candidus, Exuperius, George, Crispinus and Crispinianus, Quintinus, Valerianus, Cosmas and Damian, Agapitus, Primus and Felicianus. Relics of the holy Confessors: Remigius, Hilary, Martin, Gregory, Amandus, Benedict. All these pledges of the saints were carried together to the aforesaid district and placed with all veneration in the basilica of St. Martin on the fourteenth day before the Kalends of February. This translation took place on January 19.

[15] Not long after, the fame of this holy Confessor of the Lord Rigobert spreading far and wide, it happened that a certain priest named * Figuinus, who had formerly come there from the monastery of the eminent Martyr of Christ Callixtus when the cruelty of the pagans was raging exceedingly, to whom the late Count Odalricus, the illustrious lord and possessor of that domain, moved with compassion for him, had granted that he might exercise the priestly office in another church of that same estate, built in honor of St. Radegund, until, with peace restored to the church of his congregation, he could return there without hindrance. He was greatly tormented by toothache. But hearing that the most precious relic of the bishop had arrived there with the Canons of Reims, he did not decline to send a small candle of his own as an offering to the same saint of the Lord through another, since he could not carry it himself. Though absent, he did not delay in imploring with such prayers as he could and with the most abundant tears the marvelous and glorious saint of the Lord, Rigobert, The monk Odalricus is freed from toothache at the relics. that through his merciful assistance he might deserve to be restored to his former health. As soon as his petition reached the saint's memorial, the saint showed himself to be the same heavenly physician to the one imploring the medicine most desired from the fullness of his soul. After he recovered, he set out with all haste to the church of St. Martin, where the aforesaid most holy Confessor of the Lord is known to rest in body, and prostrating himself in tears before his relics, he rendered innumerable and worthy praises to him as to so evident a physician, announcing to the brethren — namely, the Canons assigned to his service there by Lord Fulco — how great things the Lord had done for him through the merits of his most glorious Confessor Rigobert.

Fourth translation of St. Rigobert. Flodoard adds, Book 2, chapter 15: "Not long after this, the sacred remains are recalled to the city of Reims. And the church of St. Dionysius outside the wall of the city, rebuilt by the effort and expense of the Canons of Reims, was there honored with the relics of blessed Rigobert and blessed Theodulph reverently deposited within." This is the fourth translation of St. Rigobert, carried out under Archbishop Herveus, who, as the same Flodoard says, Book 4, chapter 13, "at Reims consecrated the church built in honor of St. Dionysius outside the city wall by the Canons of the city, where he reverently deposited the remains of the blessed Bishop Rigobert and of the holy Abbot Theodulph."

* Flodoard, Sirmondus: Memnicum. Colvenerius: Nemincum.

* Flodoard: Signinus.