Wilhelm of Donjeon

ON ST. WILLIAM THE HERMIT, ARCHBISHOP OF BOURGES.

In the Year of Christ 1209.

William, Archbishop of Bourges in Gaul (S.)

From various sources.

[1] Not all of those who have been enrolled among the Saints have their names inscribed in the Roman Martyrology. Certainly the memory of William, Archbishop of Bourges, was canonically consecrated by Honorius III in the year of Christ 1218, The feast of St. William yet it has not yet been recorded in the public registers of the Roman Church, although Chrysostomus Henriquez asserts this in his Cistercian Menology, where he honors him with a distinguished eulogy. Concerning him, the Martyrology printed at Lubeck in the year 1475 states: "At Bourges, the deposition of Blessed William, Bishop and Confessor." The augmented Martyrology of Usuard, published at Paris in 1536: "At Bourges, the feast of St. William, Archbishop of the same city, glorious in life and miracles." Nearly the same is found in the Cologne Martyrology, in Molanus's additions to Usuard, and in various manuscript Martyrologies of Belgian churches, in most of which he is called Wilhelm, in some Guilielmus and Guillelmus. The Carthusians of Cologne in their additions to Usuard write: "On the same day, St. William -- whom we Germans call Wilhelm -- Archbishop of Bourges, of the Cistercian Order, renowned in life and miracles. This saint was nearly always cheerful and pleasant, which displeased certain austere persons." He is also mentioned in the German, Gallo-Belgian, and Gallican Martyrologies of Saussay, by Ferrarius, in the manuscript Florarium, and by Dorganius. The Martyrology of Limoges, cited by Claudius Robert: "The deposition of St. William, an outstanding Bishop and distinguished Confessor, whose life on earth shines full of faith, and whose death gleams precious with miracles in the sight of the people." Galesinius writes: His canonization "At Bourges, St. William, Bishop, whom Honorius III, the Pontiff, enrolled among the number of the Saints on account of his distinguished holiness of life and glory of miracles." Wion and Menardus have the same.

[2] Maurolycus records him on January 11, although it is established from the second Life that he died on a Saturday, which in the year 1209 fell on January 10. The Cistercian Calendar published at Dijon: "January 10, William, Archbishop of Bourges. January 13: St. William of Bourges is committed to burial." On May 7, Chrysostomus Henriquez has the following: His elevation "In Gaul, the elevation of the body of William, Archbishop of Bourges." This took place in the year 1217 by Girard (or Giraud), his successor, as Joannes Chenu writes in his Chronology of the Archbishops of Bourges.

[3] Henriquez, in the Cistercian Menology, states that the Life of St. William was written by Peter, Abbot of Chaalis. Wion says that this is the one published by Surius. By whom the Life was written, and when The author of that Life was indeed a contemporary of St. William, but was not Abbot of Chaalis, at least not when he wrote it; rather he was someone from Bourges. This is indicated in chapter 11, number 39: "Many men both of our city and dwelling in neighboring places." He reveals his own period in chapter 1, number 1, speaking of Henry, the Archbishop who preceded William: "Who, living among us, always exercised the greatest gentleness toward the clergy and people," etc. And in chapter 3, number 11: "Of those whom St. William had healed by the imposition of hands, we ourselves have seen certain men of good repute, who testified to us that these things happened just as we have related." And in chapter 8, number 29: "Which the words of the dying William we, being present, could scarcely understand." Since, however, he makes no mention of the canonization, it may be suspected that this Life was written before it took place. Moreover, this Life was abridged by Surius condensed into a summary by Surius, as he himself admits; nor have we been able to find any manuscript codex from which to restore the original phrasing: we therefore give it from Surius.

[4] We have obtained another from an ancient manuscript of the Professed House of the Society of Jesus at Antwerp, another Life also written by a contemporary, but after the canonization. Whether he was the Abbot of Chaalis, we cannot pronounce. This might perhaps seem likely from what he narrates in chapter 2, number 9, when he says: "If I, who have undertaken the material of this little work, should wish to bring forward an example of this matter, from the vexation of injuries on account of which he might not undeservedly have been more gravely displeased with me, I profess and rejoice that I had his grace beyond what I would have believed." Part of this Life existed in the manuscript of Nicolas Belsorge.

[5] We shall append a fragment of yet another Life (different from both of the preceding, as may be conjectured from the style) from a manuscript Legendary of the Church of Saint-Omer. Fragment of a third ancient Life The author shows that he was at Bourges when the Saint was buried; for he says thus, at number 4: "Very many of them the children, who could not be sated with the sight of his sacred body, resisting with all their strength and wailing with grief at being removed, we saw carried away by force." The same words are found in an ancient Breviary of Quimper, of which more below.

[6] Chrysostomus describes the Life of St. William in book 1 of the Fasciculus Sanctorum of the Cistercian Order, distinction 20, largely following Surius. Franciscus Haraeus also treats of him, though he grossly errs in stating that he died around the year 1136. Peter de Natalibus, book 2, chapter 63. Peter Viellius in French, from Surius; and more accurately Andreas Du Vallius. Who have written about him Jacobus Doublet and William Gazaeus. Barnabas de Montalvo also treats of him in book 5 of his Cistercian History, chapter 6 and following, where, although he professes to have drawn what he writes from Surius and Vincent, he has in many respects failed to grasp their meaning. Furthermore, Claudius Robert in his Gallia Christiana; Joannes Chenu in his Chronology of the Archbishops of Bourges; the Chronicle of the monk of Auxerre; Guido Coquille in his History of the Nivernais; Carolus Saussay in his Annals of Orleans, to be cited below. Vincent of Beauvais, book 29, chapter 62. Caesarius, book 2, chapter 29. Bzovius, volume 13 of the Annals, at the year 1218, number 7. Demochares, On the Divine Sacrifice of the Mass, chapter 24. St. Antoninus, part 2, title 17, chapter 9, section 30. Ciaconius on Honorius III. Jacobus Breulius, book 4 of his Parisian Antiquities, where he testifies that William was the author of the Congregation at St. Anthony's in Paris submitting itself to the Cistercian Order and admitting a Confessor and Visitor to be appointed by the superiors of that order.

[7] Joannes Chenu testifies that Sts. Stephen, Ursinus, and William are the tutelary patrons of Bourges. Sacred honors paid to him Claudius Robert writes that a commemoration of William is furthermore celebrated on this day in the Church of Mende; that in the University of Paris he is held as patron of the French nation; that he is venerated with a double office in the Church of Langres, and with a semi-double at Paris and Rouen. But in the ancient Missal of Rouen only a memorial is made of him, as is there stated. In an ancient Breviary of the Church of Quimper in Brittany, nine lessons on St. William are recited, and in them the following: "On a certain day, a certain nobleman suffering from fever said to him: A fever dispelled by his merits 'Lord, give leave to this fever to depart.' The devoted Father, regarding his affection, said to him: 'You will have one more attack, and afterwards you will be freed.' Which happened just as he predicted."

[8] An ancient sequence about him In the Missal of Rouen, the following sequence is recited about him:

Behold the special day, glory of Confessors, On which the triumphal victory of William shines forth, On which, with Christ as guide, he passed to eternal joys, Rejoicing in everlasting light in His presence; To whom with spiritual mind he clung in all things, Enjoying temporal life while aspiring to heavenly things: Giving to the clergy an outstanding pattern of conduct, as a light of the Church, He shone for the people as a rule of life, as a torch of justice, Giving solace of life to the fallen, restoring the hope of pardon, Relief for the oppressed from the valley of misery. Therefore by this man's pious prayer, to the heavenly host, May the way of life enroll us, the King of eternal glory. Amen.

LIFE

By an anonymous contemporary author, abridged by Lawrence Surius, with altered style.

William, Archbishop of Bourges in Gaul (S.) BHL Number: 8900

From Surius.

CHAPTER I.

The Promotion of St. William to the Episcopate.

[1] When (a) Henry, Archbishop of Bourges of happy memory, had departed from this light -- (b) who, living among us, always exercised the greatest gentleness and kindness toward the clergy and people -- The election of the Bishop of Bourges is entrusted to the Bishop of Paris a few days later the clergy of that church assembled to elect a suitable successor. But since at first they could not agree among themselves, at length by the inspiration of the Holy Spirit they came to the unanimous decision to summon the Bishop of the Church of Paris, (c) who from their own college had been elevated to that dignity, intending to avail themselves of his counsel and prudence in electing a bishop. For he was a great man, venerable to all, provident in counsel, just and God-fearing; and since he exercised great solicitude toward other churches of Gaul, he thought it right that he should by no means fail his mother -- that is, the desolate Church in which he had been nurtured from tender years -- at so critical a time. He, indeed, weaving no delays, as a devoted son hastened to aid his afflicted mother in every way he could, and came at once when summoned. And so, when the clergy of that church had assembled again on the appointed day, after much deliberation, it finally pleased all unanimously that some abbot from the Cistercian Order, whose holiness in the Church of God was then outstanding, should be chosen as bishop. Then among those whom holiness of life commended, the name frequently mentioned was that of William, at that time the most devout Abbot of (d) Chaalis, who, after embracing that arduous way of life, was daily pressing on to greater perfection, and seemed to surpass all others in sanctity of life as much as in nobility of birth. At length, by compromise, they referred both him and the others nominated by them to the Bishop of Paris, ready to accept as their bishop whomever he should designate, since he was well acquainted with the character of them all.

[2] But since the hour was already late, that most prudent man did not wish to rush his judgment in a matter of such weight; He implores the divine light rather, he deferred the entire business to the following day. Although he most unwillingly took this charge upon himself, and would by no means have accepted it had he not seen certain dangers of schism impending, he nevertheless yielded and resolved to devote that night to his customary vigils and prayers and to implore divine assistance, that the Lord might grant a suitable Pastor to the destitute Church. By lot, the name of William is drawn from among many On the following day, in the temple of the most Blessed Virgin Mary, he offered the sacrifice of the Mass in the morning with immense devotion. There were present with him two men of outstanding holiness and prudence, one of whom was afterwards placed over the Church of Tours, the other over that of Meaux. In their sight he placed under the altar cloth slips of paper, sealed with wax, on which the names of the nominated abbots had been inscribed, being entirely ignorant which slip bore which name. When the sacrifice was completed, prostrate on the ground with tears and much groaning, he prayed to the Lord Jesus and His most holy Mother, that He who alone knew the hearts of all would deign to show whom He willed to be appointed Pastor of that Church. His prayer finished, no longer hesitating about the mercy of God, he rose and, taking only one slip from all of them, found upon it the name of Lord William, Abbot of Chaalis. He immediately revealed the matter to his two companions, and together with them hastened to the assembled clergy, who were awaiting his arrival. Meanwhile he kept the matter secret, between himself and those two, intending to defer its disclosure until some more certain sign should appear from God. The same is spontaneously requested by the Canons And behold, no small portion of those who had assembled came forward to meet him: with one voice they all cry out that Abbot William, as a man religious, just, conspicuous for his holy character, versed in sacred learning, and sprung from an illustrious lineage, should be preferred to all the rest. Thus the Lord Jesus inspired their hearts to choose the very one whom He Himself had already designated as bishop. Upon hearing this, both joy and wonder seized the Bishop, so that he could not hold back his tears, seeing that the matter was directed by God, and he exclaimed: "This is the Lord's doing" Psalm 117:23. At the same time blessing God, he hastened with them to the few remaining who had stayed at the place of election. And thence with all of them he proceeded to the metropolitan church of Blessed Stephen, where, having prostrated themselves before the altar and poured out prayers to the Lord, by the will and consent of all the brethren, on that very day -- the feast of St. Clement -- Abbot William was elected Archbishop and Primate of all Aquitaine.

[3] But he himself knew nothing of the whole affair. After it became known to him, Reluctant, he is compelled to consent to the election he was not puffed up with pride; rather, he began to grieve and be sorrowful that his mind would henceforth be called away from the sublime contemplation of divine things to the handling of secular and temporal affairs. Hence came groans, hence sighs drawn from the depths of his breast. But the more he shrank from the dignity of so great an honor, the more closely the honor itself embraced him, so that what St. Jerome says of St. Paula could also be said of him: "By fleeing glory she merited it, which follows virtue as a shadow, and, forsaking those who seek it, seeks those who despise it." January 26 Meanwhile, placed in deliberation as to what course he should best follow -- whether to accept so burdensome a charge or rather to flee -- he saw solemn envoys of the Church of Bourges coming to him, earnestly begging him to yield to the divine calling and give his assent to the election that had been made. And they, although received with great veneration, would doubtless have suffered a refusal, had not a greater authority intervened. For there was added to these entreaties the mandate of the Abbot of Citeaux, which he could no longer resist without becoming a transgressor of his own profession. And lest he be able to escape by any means, the legate of the Apostolic See, who was at that time in Gaul, added an even weightier command. Both had written him a letter, full of gravity, admonishing him not to show himself refractory to the divine will, but to consider that the Lord would one day return and demand back the talents entrusted with interest.

[4] Thus compelled, although at the beginning he resisted greatly and kept proclaiming himself unworthy, he was at last forced to accept He is inaugurated what he did not wish, knowing that obedience is better than sacrifice. Bidding farewell to the brethren over whom he had presided, not without many tears and much groaning of heart, commending himself to the prayers of each one, he departed from them in body only, not in spirit. 1 Kings 15:22 He then made a swift journey to Bourges. When he arrived there, he was first received with great reverence by the people and clergy who came out to meet him; then, consecrated by bishops with the solemn rite, he took up the care of the flock entrusted to him, not as a hireling, but as a true shepherd.

a Henry de Sully, who died on the third day before the Ides of September, 1200, as Claudius Robert and Joannes Chenu report.

b Hence it is clear that the author was both a contemporary and lived at Bourges.

c This was Odo de Sully, brother of Henry of Bourges.

d Chaalis, or Charilocus, as Claudius Robert has it -- commonly Challis, or Charlis, Chailly, Charlieu -- an abbey of the Cistercian Order in the diocese of Senlis, a daughter house of Pontigny.

e November 23.

CHAPTER II.

His Holy Life in the Episcopate.

[5] And lest he should fail himself or seem to have neglected the care of his own soul, He leads his flock by example he strove to keep all the motions of his mind under the rule of reason, and to despise all the things of this world to such a degree that nothing worthy of reproach could be observed in him by his subjects, to whom he wished to present himself as a model of virtue, holiness, and good works -- not unaware that:

"The world is ever fashioned after the king's example; nor do edicts avail to bend the minds of men so much as the life of the ruler."

He subdued his flesh, as he had also been accustomed to do before; and he who from boyhood had declared war on all the passions and affections of the soul now waged it more fiercely, so that he could say with conviction, together with the Apostle: "I chastise my body and bring it into subjection, lest perhaps, having preached to others, I myself should be found reprobate" 1 Corinthians 9:27. Amid wealth and abundance, amid honor and outstanding dignity -- things that are accustomed to overthrow very many -- he strove to be poor in spirit. Among sumptuous banquets and lavish displays of food, he knew how to go hungry. Among those clothed in soft garments, he wore down his body with the roughest hair shirt, retaining the monastic habit, so that he might seem not so much a bishop as a monk. He had garments that covered his body, The austerity of his dress not ones that displayed luxury and pomp; nor did he allow anything to be added to them in the harsh winter, or removed in the burning summer: oppressed by their weight rather than aided. His abstinence from meat From the time when, having left the world, he embraced the monastic way of life, he never wished to eat meat -- although, out of courtesy to his guests, he ordered dishes prepared from both game and the hunt to be brought to his table when the occasion required it. Amid worldly clamor and the tumults of the court, amid the quarrels and disputes of litigants, he so cultivated peace of heart that even with those who hated peace, he outwardly showed himself devoted to peace.

[6] Moreover, knowing that one who does not himself burn cannot set others ablaze, inflamed with the fire of the Holy Spirit, he also kindled his subjects by the examples of his holy conduct; not only admitting nothing unlawful, but voluntarily abstaining even from many things that were lawful. If any evil had been perpetrated by others, he mourned it no differently than if it were his own; just as, conversely, he seemed to take no less delight in the good deeds of others than in his own. His zeal for purity of soul The stains of his inner man, if he found any, he washed away with tears of compunction, so that afterwards he might more easily remove not only specks but even the massive beams of vice from the eyes of others, by the word of holy preaching and the examples of an irreproachable life. For he took care lest, if he should be teeming with his own diseases, he might hear that saying cast in his face: "Physician, heal yourself" Luke 4:23. For he who is an intercessor before God on behalf of others ought not to offend by his own faults when he makes supplication for those of others. Indeed, although the holy bishop was conscious of no evil in himself, he nevertheless considered himself a useless servant, and, always suspicious and fearful of himself, acknowledged fault even where there was none, crying out with the Prophet: "Who can understand his errors? Psalm 18:13-14 Cleanse me from my hidden faults, and spare your servant from those of others."

[7] Furthermore, not unaware that the most faithful guardian of all the virtues is humility, Humility and also that the only-begotten Son of the eternal Father, although He was Lord of all, had nevertheless come not to be served but to serve, conforming himself to His example, Care of his subjects he showed himself humble and kind to all. The greater he was by reason of his episcopal dignity, the more humbly he bore himself and humbled himself in all things, mindful of that apostolic maxim: "Not lording it over the clergy, but being made a pattern of the flock" 1 Peter 5:3. He was greatly diligent that neither perverse doctrine should disfigure an upright life, nor an improper life corrupt sound doctrine. He worked earnestly among his subjects to uproot from their souls the thorns and briars of vice and to plant the seeds of virtue, knowing that he had been called by the Lord not to idleness but to immense labor, and that he would one day render the most exact account of so great a province entrusted to his administration.

[8] Although on account of his devotion to patience and humility, which he had placed as the foundation of his structure of virtues, His mildness toward the fallen he seemed to some to be somewhat neglecting the censure of justice, and was therefore rashly called lax and lukewarm by certain people, yet the rights and liberty of the clergy and Church he suffered to be violated in nothing. He appeared, to be sure, somewhat indulgent toward offenders; but the devoted Pastor by his patience was provoking them to repentance. If he saw that by such kindness they became more obstinate, then, fired with the zeal of justice, he drew the sword of the power committed to him to chastise and punish their crimes -- deterred in this matter neither by the threats of princes, nor by the cruelty of tyrants, nor swayed or softened by the flattering entreaties of friends.

[9] He did not allow himself, after the manner of the priest Eli, to be overcome by a false piety: for Eli, because he was too remiss in correcting his sons, perished together with them 1 Kings 2. Yet, contemplating the frailty of the human condition Severity tempered with moderation and the minds of men, always prone to worse things because of a nature corrupted by vice, he attended to his own weakness when considering the faults of others. Thus, considering himself, he willingly granted pardon to those who mourned their sins with true contrition of heart, cherishing them with maternal embraces in such a way that, where the occasion demanded it, he would also apply the discipline of the paternal rod -- severe toward the vices of men, kind toward their nature. And so he was neither lax in mercy, nor weak and effeminate in kindness; neither cruel and savage in the rigor of justice, nor indulgent beyond what was fair in his piety; prudently pouring both wine and oil on the wounds of sinners, so that the sharpness of the wine might cleanse the festering of the wounds, and the mildness of the oil might temper the pain.

[10] How diligent and attentive he was in works of mercy and kindness His benevolence toward the poor must not be passed over in silence. He gave alms cheerfully to the poor and needy, knowing that it is written that God loves a cheerful giver; and the more lowly he knew them to be, the more he was accustomed to anticipate and attend to them with his generosity: to nourish the feeble and lame, especially those from whom he expected no return of the benefit; not only to receive strangers and pilgrims under his roof, but even to compel them to enter 2 Corinthians 9:7. He admitted to his intimacy, however, His familiarity with holy men only those whom the reputation of holiness commended; from whom, that he might learn more and more to hunger and thirst for justice, he wished to enjoy frequent conversations -- while those were plainly excluded from his familiarity whom he either knew to be branded with infamy or whose very familiarity would be a cause for despising his dignity and office.

CHAPTER III.

Various Miracles Performed by His Merits.

[11] Nor, however, was there anyone whom he did not love in Christ; indeed, he desired to be of benefit to all. Other works of mercy He clothed the naked according to each one's condition, with very few aware, seeking glory not from men but expecting his reward from the Lord. He made it his business to visit and console the sick and those confined in prisons, strengthening them against despair and impatience with the words and examples of divine Scripture. Among these were some afflicted with tertian and quartan fevers, He heals the sick by his touch who, having conceived confidence in God that they could be cured through the prayers and merits of the holy man, asked him to lay his hand upon them and command the fever to depart. But he, finding it most distressing to be called or considered a saint, ordered them to be silent and to betake themselves to imploring divine aid. When they, however, persisted in their entreaty with great groaning -- being, as he was, meek and humble of heart -- he laid his hands upon them; and some recovered their health immediately, others shortly after. Of these we ourselves have seen certain men of good repute, who testified to us that these things happened just as we have related. And because holiness of life that is carefully concealed is accustomed to reveal itself through miracles, it is fitting here to recount certain miracles of the holy man, which the Lord deigned to work through him while he yet dwelt in the flesh.

[12] When the holy man, as was his custom, was making a circuit of his diocese and visiting the flock entrusted to him with paternal solicitude, faithfully carrying out his office by preaching, He heals a sick person by the imposition of hands conferring holy orders, consecrating churches and altars, reconciling those at variance, and confirming the baptized with sacred chrism, a certain boy who had been afflicted for more than three months with a continual tremor of the head was brought to him by his parents at Montfaucon. When the holy man saw him, he laid his hands upon him, and within three days the boy found himself whole.

[13] The chaplain of Saint-Germain-du-Puy, whose church is two miles from our city, He heals a withered hand, commanding confession of sins having been deprived of the use of his left hand for nearly half a year, was unable to celebrate Mass. Greatly afflicted and embarrassed by this condition, he sought a remedy for so great an ailment from physicians, but in vain. At last he came to the man of God and showed him his nearly withered hand. Received kindly by him, he was given this answer: that he should humbly confess his sins. He departed, having first received the holy Father's blessing, and shortly after, his health being restored, on the third day he offered the sacrifice of the Mass.

[14] The holy man had on a certain day consecrated a certain church, and, exhausted by so great a labor, He delivers a woman from danger of miscarriage was returning thence with his clerics and others; he sat down in a meadow, intending to take a little food there. Adjacent to that meadow was a house, from which a woman named Huberta came forth, already near her time of delivery. She addressed the holy man and, with many sighs, related to him the history of her misfortune: that she had already given birth four or five times, but each time only to a stillborn child. Blaming herself, she said that this happened through her own fault. The devoted Pastor, seeing the distress of his little sheep, comforted her with kind words, and at the same time bade her confess her sins to a priest and then be of good cheer. Finally, extending his hand, he blessed her and gave her some of his food and drink. When she had been strengthened by the food, she departed; and when the time of birth arrived, she brought forth a safe and healthy child, nor did she ever afterwards miscarry, though she gave birth many times thereafter.

CHAPTER IV.

Piety, Works of Mercy, Temptations Overcome.

[15] If the holy man discovered any persons imprisoned in violation of ecclesiastical law and liberty, He defends ecclesiastical liberty he would persist before the doors of the prison in the open air until they were returned to him unharmed. Moved by the example of Tobias, he not only committed the dead to burial but also attended the funerals of the brethren without respect of persons, willingly providing what was necessary for the burial of the bodies of the poor and of pilgrims. He attends to and follows the funerals of the poor He was present at such sorrowful spectacles in order that he might thereby be reminded of the human condition and of his own last end, and by this thought fortify himself against sin.

[16] These same works of mercy he also performed spiritually for his people. He exercises the spiritual works of mercy Those who hungered he fed with the bread of the word of God; those who thirsted he refreshed with the water of saving wisdom and heavenly doctrine; those who were naked in soul and destitute of the garments of good works, he fortified by his words and excellent examples, urging them to the pursuit of charity, which is the wedding garment. He invited Christ the Lord to the hospitality of his heart, intent upon heavenly thoughts, lest anything within him should offend so great a guest. He visited the sick and those held in prison, tending and healing those tormented by the fever of vice, as it were by certain fevers, with the medicines of most salutary admonitions, and absolving those bound and shackled by the chains of sin. He buried the dead, teaching that mortal sins must be laid open by confession of the mouth. For when we here voluntarily reveal our sins in confession, we bring it about that Christ covers them at His judgment.

[17] He poured forth frequent prayers to God, both in private and at length, knowing that the Apostle said: "Pray without ceasing" 1 Thessalonians 5:17. During his very prayers and the sacrifice of the Mass, he was visited with a wonderful grace of compunction. One could see tears flowing abundantly from his eyes, Devoted to piety as from an unfailing fountain, seasoned with a certain holy sweetness and ardor of sacred devotion. If any foreign thoughts attempted to intrude upon his mind, he drove them away like holy Abraham; revolving in his mind the mysteries of our redemption in so great a sacrifice, with no small delight of spirit; performing that sacrifice no differently than as if he beheld Christ the Lord suffering and being crucified before his very eyes Genesis 15:11. His soul was entirely in heaven, with burning desire longing to reach that blessed homeland; but in the meantime he did not so devote himself to himself alone as to forget his sheep. From those sublime exercises of the soul, from that lofty contemplation of heavenly things, he would lower himself to consult with his subjects, to defend orphans and widows, to succor the oppressed, and to manage the manifold affairs of the flock entrusted to him. And so he clung to divine pursuits in such a way as not to neglect the care of his people, and he devoted himself to procuring the salvation of his flock in such a way as not to be torn away from seeking and attaining heavenly things.

[18] But the crooked serpent, the ancient adversary of our salvation, seeing the holy man flourishing with manifold grace and blossoming with various flowers of the virtues, set up many hidden devices against him: now placing before his eyes his nobility of birth, now the excellence of his office, now the preeminence of the Cistercian Order, now his life innocently spent in that Order from adolescence, He bravely resists the temptations of pride so that by so many incitements to vainglory he might drive him to swelling and haughtiness of soul, and urge him to despise others in comparison with himself, not to endure any contempt of himself at all, to rule his subjects harshly, to punish the disobedient savagely, to consider all things lawful for himself, and to think himself wiser than all. But the holy man, understanding the wiles of the crafty enemy, schooled as he was in battles of the spirit, armed himself with the impregnable shield of humility and turned the cunning devices of the proud enemy back upon his own head; and thus the deception, turned back upon itself, was dashed to pieces. For what the enemy had employed to rouse pride, the holy man easily overthrew with both the words and the examples of divine Scripture. At the same time, taking refuge in the most powerful defense of holy prayers, he prayed to the Lord thus: "Lord Jesus Christ, who do not repel from your mercy those who cry out to you, and who said, 'I am the light of the world; he who follows me shall not walk in darkness, but shall have the light of life' John 8:12: Enlighten my eyes, lest I ever sleep in death, lest my enemy say, 'I have prevailed against him.' Those who trouble me will exult if I am moved; but I have hoped in your mercy. Let not the foot of pride come to me, and let not the hand of the sinner move me."

CHAPTER V.

By What Weapons the Stubbornness of Others Was Overcome.

[19] After the venomous serpent saw that he had accomplished nothing by his wiles against the holy Bishop, He does not extort money from the excommunicated although he grieved that he had been shamefully put to shame, he still did not cease from his zeal for mischief. He suggested to William's mind that those whom he had deprived of communion on account of their crimes should be fined a pecuniary penalty, according to the custom of the whole Gallican Church, beyond the penance he had imposed according to the nature of their offenses -- so that they might thereby be deterred from committing similar sins. Nor were there lacking men of great name who said that he could convert such money to his own use, or at least, if he preferred, distribute it to the poor. But in this matter the holy man exercised admirable moderation and discretion, so as neither to offend God, whom alone he desired to please, nor to offer occasion for scandal to his neighbors, whom he saw could not so quickly be recalled from this custom and would not bear with equanimity being deprived of that money -- nay rather, would on this occasion devise schemes and ways of greater profit to the ruin of their own salvation. And so, proceeding by a kind of middle way, he would neither plainly condemn nor approve the custom of the country; but, having received a pledge for the payment of the pecuniary fine, and having imposed a fitting satisfaction according to the nature of the offenses, he mercifully absolved the excommunicated, giving thanks to God that the rebellious children had returned to the bosom of Mother Church. But afterwards he accepted no money from them, although, to inspire a salutary fear, he frequently threatened that he would. For he despised all the riches of this world as so much dung, storing up his treasures in heaven, where the whole intention of his soul was fixed.

[20] In the same manner, when he was urged to make war with a collected army against those who were obstinate in malice and incorrigible, He subdues the obstinate not by arms but by effective preaching so that, once they were defeated, the Church might enjoy tranquility and peace, and more freely devote itself to divine worship -- to which proposal were likewise adduced the examples of the Fathers, the custom of the region established by the Fathers and observed by their successors -- the holy man, lest he should do anything precipitately, took time for deliberation and for beseeching God. For he greatly abhorred the shedding of blood, nor did it please him to gird himself with military arms, to lay waste hostile lands, and to take spoils. Yet, lest he should seem rashly to condemn the custom of the country or to reject the institutions of the ancestors, he indeed promised to do what they had advised; but he undertook to attack the enemies not with sword or fire but spiritually. He therefore summoned the hardened and obstinate to himself privately, rebuked them sharply, and struck them down with the sword of the Spirit, which is the word of God Ephesians 6:17. He employed threats of burning Gehenna, placing before their eyes that furnace forever blazing with pitch and brimstone. And lest his words should be of too little effect, he wore himself down with constant daily fasts, prayers, and vigils, that God might soften their hardness. Nor was he disappointed in his hope: not without the astonishment and admiration of many, suddenly wolves became lambs, persecutors became friends, strangers became friends and intimates. And those by whom he had formerly been held contemptible and worthless now call him not merely Archbishop but holy Archbishop. His subjects obey their pastor; they promptly carry out his commands as he wishes. But if any still refuse to comply, they are regarded by the rest as no better than heathens and publicans. Those are counted fortunate over whom he deigns to exercise authority, whom he blesses when they come out to meet him, and who have been privileged to touch even the hem of his garment. By humility he wins all to himself His holy manner of life won the hearts of all, especially because they perceived from unmistakable signs that he was humble in his own estimation -- which they rightly ought to imitate -- and that he did not lack an authority which they might justly fear.

CHAPTER VI.

Persecutions Overcome by Patience.

[21] In the very beginnings of his pontificate he endured many persecutions and harassments, He suffers persecutions from the King and Princes by which, although he could perhaps be shaken, he could by no means be cast down or overthrown. He patiently endured the (a) King of France, otherwise most Christian, being long angry with him on account of certain matters that would have been to the detriment of ecclesiastical law. There was no lack of rivals who, applying torches, more and more inflamed the anger of the King, who was sinning out of ignorance. One could then see many of those who in fair weather had been considered friends putting on the dispositions of enemies -- and indeed the leading men of the realm. There were also the King's satraps, seeking to please man rather than God, who with perverse arguments urged him to reconcile to himself the King whom he had -- so they lied -- unjustly offended; and if he should delay, they threatened to confiscate his property for the royal treasury and to proscribe him as one guilty of treason. But the pillar of the Church was neither weakened by blandishments nor shaken by terrors, knowing that one must obey God rather than men.

[22] There arose, moreover -- the devil, the sower of all dissension, planting his tares -- He is vexed by his own clergy most serious discord between him and the clergy of the metropolitan church, to such a degree that some of them heaped upon him no slight insults and reproaches. He preferred to yield to their fury rather than return curse for curse and indulge in strife and contention. But Almighty God, through the efforts and intercession of certain good men, reconciled both the King to the Bishop and the sons to the Father, with all that tempest calmed. He is reconciled to the King and his own clergy The holy Bishop grew in esteem and glory from both these persecutions, as the constancy of his sturdy mind and his outstanding merits before God, which had previously been hidden from men, began to manifest themselves. For the King, upon hearing testimonies to his holiness, embraced him with his favor; and the clergy, stung with repentance, strove to love their Father more ardently and to show him greater reverence. He in turn loved and cherished his formerly rebellious children all the more, and even preferred and advanced them above others who had never offended him. Thereafter no rebellion arose in that Church: he settled all things at his own discretion. Of this we are eyewitnesses. For we have so often found by certain proofs that he was full of the Holy Spirit, that if anyone had resolved to resist some plan of his in his absence, in his presence he could not do so; indeed -- and this excites even greater wonder and amazement -- by the consent of all to his wishes, as if by a miracle, He refuses the right to confer all prebends they were ready to transfer to him, and for his sake to his successors, the right of conferring the benefices commonly called prebends, which had previously always belonged to their entire college. But he, foreseeing that this would one day redound to the Church's harm, freely and generously refused to accept this proffered gift on any terms.

[23] In the meantime, however, lest the holy man should lack his own Satan to exercise his patience, there was a certain deceitful man He defends the rights of the Church who, just as he had persecuted his predecessors, so also harassed him with obstinate hatred. For, seeing the holy Bishop to be gentle, modest, and simple, he more boldly attempted to violate the rights of the Church and to rage against the man of God with the full spirit of malice. But William, not unaware of the cunning man's deceits, tempered the simplicity of the dove with the prudence of the serpent, and by no means suffered the Church entrusted to him to be oppressed by the impious. Rather, setting himself up as a wall for the house of Israel, he humbly but firmly resisted that persecutor, as far as justice seemed to require, until the man departed from this life.

a This was Philip Augustus, who, upon the death of Louis VII his father on September 18, 1180, a Thursday, began to reign alone in the sixteenth year of his age. He died on July 14, 1223.

CHAPTER VII.

The Crusade Against the Albigensians.

[24] There arose, moreover, another far more serious storm of persecutions, Certain doctrines and the impiety of the Albigensians and a great necessity for fighting, so that victory might heap upon the victor its own glory and rewards. For at that time in Aquitaine, on the farthest borders of the kingdom, (a) heretics so harassed the Church of God that it seemed almost to be sinking. The unity of the Catholic faith was being dissolved by them, and they had already grown to such a multitude that, like locusts, they covered the face of the earth, not concealing but openly preaching their perfidy. And since they perversely interpreted the words of divine Scripture, they turned wine into poison for themselves and made from light the material of their blindness. The wretches boasted that all things were lawful for them; they promised their followers impunity for their crimes -- blind leaders of the blind. By offering such impunity, they easily attracted to themselves very many people, who were in any case all too prone to vice. And in order to gain for themselves a reputation for learning among the ignorant populace, they devoted their utmost efforts to corrupting what had been rightly understood by others and to buttressing their depraved opinions with false assertions. By now divine worship had been abolished for the most part in those places, and churches were despised no differently than the stables of beasts, while no one repaired the walls that threatened ruin, and brute animals had access to places that contaminated the baptistery and your altars, O Lord; and filth and refuse were cast before the doors in the sight of those who entered, polluting the sanctuary of God.

[25] To refute their unlearned doctrine and to heal their madness, (b) the most holy Pope Innocent sent (c) religious men of the Cistercian Order, conspicuous for great holiness. Warned in vain, they are attacked by a holy war When these had come there in great humility to sow the word of God, they found the ground utterly barren and useless; they were plainly mocked and despised by those proud heretics, nor could they produce any fruit among them. When this was discovered, they withdrew from those hopeless people both in spirit and in body, shaking the dust of their feet against them. But lest a little leaven gradually corrupt the whole lump, it seemed best to the Supreme Pontiff that those noxious trees, bearing only bitter and deadly fruit, should be cut down by the roots before they could spread their branches further. He therefore sent letters to all the provinces, that they should take up arms to subdue the stubbornness of the heretics and to abolish their name from the earth -- whose names had already been blotted out of the book of life. For it was fitting that those who had contumaciously and obstinately separated themselves from Christ the head, and who could by no admonitions be recalled from their error, should pay the penalties they deserved.

[26] Upon receiving the Pontiff's letters, the hearts of all were fired to capture and destroy the little foxes that were demolishing the vineyard of the Lord of Hosts. Among these the foremost was easily our most blessed Primate William, St. William takes up the Cross who, not without many tears and great grief of soul, after publicly reading the letters of the most holy Pontiff, was inflamed with zeal like Phinehas, and, sewing the cross upon his garment, wished to leave this as the crown and consummation of his virtues, so that, by eliminating the disturbers of ecclesiastical unity, he might restore peace to the Church. Although he was weak in body, yet constancy and fortitude of soul were not lacking to him; nor was he so much broken by old age as worn out by fasting and constant vigils. Therefore, having summoned his subjects, he set forth to them the benefits bestowed by Christ the Savior upon the human race; he explained the mysteries of the Cross, teaching them to glory in it alone; and He persuades his people likewise he exhorted them to allow themselves to be signed with the Cross against the despisers of the Cross, citing that saying of Christ: "If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me" Luke 9:23. Nobly animated by these and other discourses of his, they promised that wherever he wished to direct his course, they would follow him eagerly. And indeed they stood by their promises. But the holy Bishop (d) departed this life before he could fulfill his vow. The saints signed with the Cross go before Yet he is not for that reason to be thought to have had no part in the sacred campaign. For since the Abbot of Citeaux had been appointed commander and leader in the army of the Lord, under whose direction William had long served Christ in the monastic habit, how could he desert him in a matter of such moment? Therefore, although absent in body, he was present in spirit. For armies of the heavenly host were seen by many, preceded by the sign of the Cross, with which they too had been signed. Hence that famous victory of the Catholic Christians, who marvelously vanquished those impious enemies, sparing neither age nor sex. In almost a moment of time the populous city called (e) Beziers was captured, which was already plotting no small crimes, The heretics are routed but had rushed into such a degree of madness that it seemed to itself to have embraced a great religion by rejecting no falsehood. Even infants at their mothers' breasts were cut down, and neither churches nor monasteries could protect those who had rent the unity of the Church. Thence they proceeded to (f) Carcassonne, a most strongly fortified city, and from it all the faithless were (g) expelled. At last even the (h) Prince of that land was captured -- distinguished indeed by birth, but degenerate in morals and religion -- who had taken that dregs of humanity under his protection and patronage. He was held in chains until he expired in a pitiable manner. Thus, with the impious crushed and exterminated, the altars were purified, churches were built, ruined churches were restored, and in them were established priests, deacons, and clerics to celebrate the divine offices and restore divine worship.

a These Albigensians, named from Albi, a town of the Cadurci, taught that churches should be destroyed, crosses thrown down, that in the Eucharist the true body of Christ was not present, that prayers to God for the dead were offered in vain, etc. The history of the war undertaken against them was written by Peter, a monk of Vaux-de-Cernay, of the Cistercian Order, who was then living. They are treated by Papirius Masson in his life of Philip Augustus, by Nauclerus, volume 2, at the year 1212, by Matthew Paris under King John, by Caesarius, and others.

b He held office from the beginning of the year 1198 until July 16, 1216.

c The first were Peter of Castelnau, of whom we treat on March 14, and Raoul, Cistercian monks; then others.

d Hence one may refute what Chrysostomus Henriquez writes of St. William in book 1 of his Fasciculus Sanctorum of the Cistercian Order: "who first fought against the Albigensian heretics." Concerning William's expedition, the monk of Auxerre in his Chronicle: "In the year of the Lord 1209, William, Archbishop of Bourges, having signed himself with the Cross -- chiefly because the pestilent heresy had seized many churches and some cities of his province -- while undertaking the proposed journey, was struck with illness and within five days died a holy death, a man religious, simple, and humble, whose life was shown to have been acceptable to God by the frequency of signs." What is said in the Cistercian Breviary about his dying in the year 1208 is to be understood according to the ancient custom of the French, who reckoned the year from Easter.

e Beziers was taken on the feast of St. Magdalene in the year 1209. Peter of Les Vaux-de-Cernay, chapter 16; the Chronicle of Auxerre.

f The siege and surrender of Carcassonne is described by Peter, chapter 17, and more briefly by the Chronicle of Auxerre.

g In only their linen garments. Chronicle of Auxerre.

h Raymond Roger, Viscount of Beziers, held captive or detained under siege when the citizens departed, and afterwards perished of dysentery. Beziers and Carcassonne passed to Simon de Montfort, the most valiant and devout commander of this expedition. Consult William Catel, book 4, of his History of Occitania.

CHAPTER VIII.

Preparation for Death.

[27] But, to return to the order of the narrative, when Blessed William heard that the venerable Bishops of (a) Tours and Paris had departed from this world, he was greatly saddened and mourned with great lamentation. For they were like two beautiful and fruitful olive trees in the house of God, and like lamps burning with heavenly light, which the true Dayspring had sent to illuminate the regions of the West. They expected the Bishop of Bourges soon to follow them, so that those who had loved each other eminently in life would not be separated in death either. For there had been among them a certain sincere intimacy, He foreknows the day of his death and when they visited one another for refreshment of soul, they would confer in private about matters pertaining to the care, administration, and salvation of the souls and Churches entrusted to them, and would share their secrets with one another. After they had departed this life, our Bishop survived by only a few months. For he desired to be dissolved and to be with Christ, and although he foreknew the day of his death by divine revelation, every delay seemed long to him. In the meantime he so lived in the flesh that he seemed to have put off the burden of the flesh: so thoroughly was the flesh consumed that his skin clung to his bones, and his limbs appeared utterly wasted and emaciated; yet he did not cease to require the flesh to serve the spirit. Moreover, since he greatly feared that after his death a rapacious wolf would scatter and tear apart his flock as though bereft of its shepherd, he began to be much in doubt as to what he should choose. For he wished neither to be away any longer from that most joyful fellowship of the heavenly citizens, nor to leave his flock desolate; but amid these struggles he committed himself entirely to divine providence and will.

[28] Already the holy Bishop had solemnly celebrated the Nativity of the Savior and also the Circumcision with his faithful people. On the feast of Epiphany he preaches, while suffering from fever On the vigil of Epiphany, sensing that the time of his migration from this exile to the homeland long desired was at hand, with a great multitude assembled in the church of the Protomartyr Stephen, he began to preach to them, as he had very often been accustomed to do; nor did he allow himself to be withdrawn from this duty, nor from the praises of God, by a most acute fever from which he was then suffering. For although the forces of his body wasted away under the violence of the disease, yet he was strengthened in spirit, so that he could say with the Apostle: "When I am weak, then I am strong" 2 Corinthians 12:10. For the very weakness of the body strengthens the powers of the inner man. He had taken as his text that passage of the Apostle: "It is now the hour for us to rise from sleep," etc. Romans 13:11. Truly the good shepherd, soon to depart from his sheep, exhorted them to vigilance, lest they enter into temptation; and lest death overtake them unawares, he admonished them to be always prepared, and proposed many other things of that kind, as though bidding them a final farewell. When the sermon was finished and he had given the people his blessing, he withdrew, weaker than before. The cold of winter then raged more sharply than usual, and yet he kept his head bare, his limbs failing from the languor of fever. For the place where he preached to the people was exposed to the wind on every side, which could not but be most harmful to his afflicted body. And yet, as though he had no need, he asked no one for help and returned home without assistance.

[29] The fever increased day by day and sorely tried the holy Bishop. Then on the ninth of January, when he had already completed all things duly, and had also made his testament in the presence of many religious and prudent men, he summoned his brethren and humbly and devoutly received the sacrament of Extreme Unction. He receives Extreme Unction Having received it, (b) he also most urgently requested that the most holy Eucharist be brought to him, so that, fortified with so great a guide for his journey, he might securely penetrate the ranks of the enemy. When he knew that the Lord his Creator had come to him, immediately recovering his strength, he leapt from his bed as though all fever had departed -- not without the astonishment of those around him, especially since he appeared to be already at his last breath and could scarcely take any liquid into his mouth -- and with hurried step went forward to meet his Savior, his strength supplied by charity. He receives communion on bended knees On bended knees, dissolved entirely in tears, he adored Him; and that he might bend his knees as often as possible, he was repeatedly raised up after prostrating himself, and commended his agony to Him with all devotion, praying that He would deign to purge whatever still needed purging, lest the enemy find anything baleful in him. For nearly two days he had been deprived for the most part of the faculty of speech, so that he could only utter the final syllables of his words, which we who were present could scarcely understand; but in the meantime, by nods and evident signs, he showed that his memory always remained intact. Prostrate thus before the Lord, he prayed at length; but his words could not be fully understood, the impediment of his tongue, as we have said, preventing it. Then, with his hands extended in the form of a cross and his eyes raised to heaven, he ate the flesh of the Savior, not without tears, with a contrite and humble heart. This done, he became more joyful and was strengthened in the Lord, knowing that he had in that supreme contest a most powerful helper, a guide for the journey, and a bestower of the reward.

a The death of Bishop Odo of Paris in the year 1208 is recorded by the Chronicle of Auxerre with an outstanding commendation of him. The Bishop of Tours, who had been promoted to that see by the same Odo, was Geoffrey (or Gaufrid), praised in the same Chronicle.

b From this and other examples, Bellarmine shows in book 2 of his On the Art of Dying Well, chapter 7, that it was formerly the custom for the sick to be anointed before being fortified with the Viaticum, whereas now the latter is given first and then the anointing is applied.

CHAPTER IX.

His Testament. His Final Piety. His Death.

[30] Soon returning to his bed, aided by the hands of those who supported him, He wishes to be buried at Chaalis when he had recovered his breath a little, he began to indicate by gestures that he wished his body after death to be buried at Chaalis. For he had long presided over that monastery, and not without reason he seemed to love that place above all others. There were also present at his deathbed several brethren of that monastery, and there were those who thought that he had made this disposition at their request. But at first all who were present there protested, saying: "Far be it from us, holy Father, that we should allow your body to be taken from our Church. We are unwilling to be deprived of the presence of your body, which will continually refresh in us the memory of our good Pastor. We earnestly pray that, just as you have hitherto protected your people from threatening evils while alive, so may you also guard us after death; and those whom you have often rescued in life from various calamities, may you deign, even though buried among us, to rescue by your merits and prayers." But he by no means allowed himself to be turned from his decision; rather, with tears he besought them that what is permitted to any Catholic should be permitted also to him -- namely, to choose for himself a place of burial. Those present therefore yielded and, so as not to distress their Father, were compelled to will what they did not wish. For they thought it sacrilege, especially at that hour, to resist his last will.

[31] Having obtained this from them against their wishes, he kissed them all, He commends himself to his flock; he urges peace praying by gestures that they would beseech the Lord on his behalf, and that, as children of peace, they would love and cultivate peace among themselves. They all commended themselves to his prayers, and when they had in turn sought pardon for any offenses that might have passed between them, fearing that the presence of so many might be burdensome to him, they departed in tears, having received his blessing and permission to leave. But a few intimates and members of his household, privy to his secrets, remained with him. He, in no way hindered by his illness -- as he was always intent upon prayer -- was entirely occupied in the work of God. His lips, accustomed to the divine praises, He prays unceasingly seemed to move in prayer without intermission; and as had been his custom when healthy, he wished the divine offices to be celebrated before him at the proper times and hours; and the psalms that he could not utter with his lips he strove to absorb with attentive ears and fix more deeply in his mind. Thus at all times he was either engaged in prayer or, rapt in the spirit, was contemplating heavenly things; nor did he now doubt of the reward, since he felt himself confirmed by visions of angelic spirits.

[32] On the following night (for night is accustomed to intensify the force of disease), the holy man began to be pressed by sharper pains. He arranges his burial garments Already sensing that the final hour was nearly at hand, he ordered his pontifical vestments to be brought from their chests into his sight. From these he wished certain ones of lesser value to be brought to him -- the very ones he had used when he was consecrated bishop -- which, with unalterable resolution, he had carefully preserved for his burial. All of these he entrusted to one of his household servants, whose fidelity he had proven, to be kept separately for a short time.

[33] The holy man had been accustomed to rise around midnight for the nocturnal prayers, to sing with all devotion and fitting solemnity the hymns, psalms, and other things instituted by the holy Fathers, observing that word of the Prophet: "At midnight I arose to give thanks to you" Psalm 118:62. When all these had been duly performed, never relaxing from prayer his unconquerable spirit, he never gave his limbs to sleep, never allowed his weary body to take rest; but he remained prostrate in prayer until the day dawned. But now, with the disease growing ever worse, Already dying, he begins the nocturnal prayers since he could not wait for the appointed time at which, as we have said, he was accustomed to rise for the prayers of the night, lest he should perhaps depart before they were completed, he wished to anticipate the usual hour lest death anticipate him. Therefore, giving a signal to the brethren who were with him to begin the praises of the Lord, he himself first made the sign of the Cross upon his lips and breast, and pronouncing as best he could these two words, "Domine, labia" "Lord, lips", he was unable to form the rest.

[34] They, however, perceiving his intention, learned from the anticipation of the prayers, by probable conjecture, that his end was near. And so one of them, a religious priest who was very close to him, began the prayers from the aforementioned words and, with the others assisting, carried all the rest in due order to the end, while the holy man completed the same prayers in his mind. He dies in ashes and a hair shirt When these were completed, by voice and gesture he signified that he wished to be placed upon the ground. They obeyed his commands; and because it is not fitting for a Christian to die except in ashes and a hair shirt, they laid him upon ashes scattered on the floor -- he who had always been clothed in a hair shirt, although very few knew of it, and he had never permitted anyone to remove it from him. When he had lain thus for a short while, blessing his brethren, he gave back his spirit to his Creator.

CHAPTER X.

The Concourse at His Funeral. His Burial.

[35] When the death of the most devoted Father was heard, the entire city was stirred. On every side people of every age and both sexes hastened with candles and lights to the church of the Blessed Protomartyr Stephen, where the lifeless body was being carried with hymns and the canticles of those who chanted psalms. [Innumerable people flock to his funeral; even those who neglected their own affairs remain unharmed] One could see there many who had been unwilling to show any reverence to him while alive and now displayed it to the deceased; and those who confessed, led by repentance, that they had once despised the holy man, or had afflicted him by word or deed, were not ashamed to mourn openly and, prostrate before the sacred body, did not cease to adore it. In short, that entire night was spent by some in psalms and jubilation, by others in lamentation and grief. When the next day dawned, the rumor of the holy man's death having already spread far and wide, a multitude of people from neighboring places flocked together as though to a feast day; houses and cottages were left without a guardian. One could see there women who, fearing they would arrive too late at the obsequies of their devoted father, left their wailing infants in their cradles and, without bolting the doors of their homes, hastened to the funeral. But when the same women afterward considered what they had done and in what danger they had left their infants, stricken in spirit and fearing that the babies might be devoured by wild beasts, they came with much wailing to the body of the holy Bishop, commending their children to him. When they returned home, they found them safe, to their great amazement -- just as those who had departed hastily to the obsequies with their doors left open, out of love for the holy Father, marveled upon returning home that they had suffered absolutely no loss of any kind. All considered that day a festive and solemn one, and without anyone urging them, all voluntarily abstained from every servile work. It was indeed a joyful and admirable spectacle to see people of every class and age flocking from all directions to the sacred body, to gaze upon the angelic face and to kiss his hands and feet; yet to have kissed them once was not enough, but they kept returning to impress their kisses again.

[36] On the same day, around the evening hour, when the entire clergy and people had assembled to celebrate the obsequies of their Pastor, (a) something like a globe of fire, suspended in the air, A globe of fire above the church where he lay appeared above the church of the Holy Protomartyr Stephen, shining like a twinkling star. Not only those who were present, but also some who were hastening from elsewhere to our city, reported that they had seen it for a space of nearly half an hour, while all marveled. Meanwhile a bier was being prepared with great haste, on which the sacred body might be transported to Chaalis, as the holy man had decreed, the people being as yet entirely ignorant of his wish. But after the truth of the matter became known, all were suddenly moved; and as the sun was already sinking toward the west, they unanimously resolved to take every measure, posting guards, to watch the doors and all the entrances of the church, even with armed force, so that no one could carry off the sacred body by violence. And a not inconsiderable number of them stood guard within the walls of the church that entire night. The citizens do not allow him to be carried to Chaalis On the morning of the next day, a Sunday, they dug deeply into the ground near the altar of the holy Martyr, and, with everything necessary for the burial quickly prepared so that no obstacle could arise, they had resolved to commit the holy body to burial even before the solemn celebration of Mass.

[37] But that ruler of all things and times, who wished the glory of his servant to be in no way diminished but rather increased, permitted nothing to be done without reason and order. After the solemn sacrifice of the Mass had first been celebrated, the brethren of Chaalis stood apart, uncertain what to do: they neither dared approach more closely nor demand that the last will of the holy Father be fulfilled. For the crowds had conspired that if any foreign hands should be laid upon the holy body to remove it, or if any strangers or unknown persons should attempt to seize it, they would immediately be slain. And indeed some of the elders and leaders of the Church, The monks of Chaalis are forced to acquiesce so as not to break the faith given to the holy Bishop, gave those brethren free permission to take the body; but they did so all the more willingly and freely because they well knew that not even they themselves, even if they wished, could remove the sacred body from there -- since the other brethren of that Church would not consent, and the crowds would resist. And so the brethren of Chaalis, seeing that they could accomplish nothing, marveled at the devotion of the clergy and people; they yielded to the crowds, frustrated in their hope and expectation, especially since, in their presence, the sacred body of the most blessed man was committed to burial with due honor.

a Dorganius, with exaggeration: "At his passing a star was seen above the house, which was not obscured by the rays of the sun."

CHAPTER XI.

Miracles at His Tomb.

[38] Nor were miracles lacking to bear illustrious witness to his holiness. A crippled and infirm boy is healed at his body For on that very day, through his merits, before his body had even been buried, among other things a remarkable miracle occurred which we did not wish to pass over in silence. A certain boy, not yet fully ten years old, his whole body curved, was unable to look up at the sky but always gazed at the ground with his face turned downward. He had already endured this infirmity for three years, utterly deprived of the use of his hands and feet. Food was placed in his mouth by another's hand, and he was carried by his mother to answer the needs of nature. While her little son languished, she herself likewise languished and was more keenly afflicted by his affliction. When this boy learned that the holy Bishop had departed from the body, he implored his mother with much urgency not to be unwilling to carry him to the church, that he might kiss the body of the holy Father. At last the mother yielded to his repeated entreaties and, taking him in her arms, was able to bring him into the church only with difficulty on account of the crowd. When she drew nearer, with a steadfast heart she prostrated herself with her little boy before the sacred body, and both kissed his hands and feet. At that very hour the mother heard something like the cracking and movement of her son's bones, which (as she herself testified) could have been heard by many had not the noise and tumult of the surrounding crowd prevented it. The mother returned with her burden, so very dear to her, and when she had withdrawn some distance from the crowd, the boy cried out and said: "Let me walk with my own feet, mother; for by the merits of the holy Bishop I feel myself restored to health." Upon hearing this, the mother set him down, and the soles and joints of his feet were strengthened, and without any support, to the amazement of all, he set out walking. The mother was astonished, as were all the neighbors who knew that the boy had been so badly afflicted for three years. But the mother, fearing for the boy on account of the still recent cure, resolved to return to the church after the crowd had departed, unless she first gave thanks to Almighty God and to His most glorious Confessor William. But while she waited and marveled within herself at the wonderful works of God, Other miracles occur behold, the Lord, wishing to glorify His Saint, renewed the ancient miracles of His power as people flocked in throngs to his tomb, signs succeeding upon signs. Therefore, unwilling to wait any longer, she took the boy by the hand and, notwithstanding the concourse of people, hastened to the church, and together with others who had been restored to health and were giving thanks on that account, she too gave thanks to the bestower of all grace for the recovery of her son.

[39] On the same Sunday, when the crowds had withdrawn, many people both of our city and dwelling in neighboring places, Many sick are healed afflicted with various diseases, who previously could not enter because of the throng of people, humbly and devoutly approached the tomb of the Saint, hoping in Him who heals the brokenhearted, that through the merits of the same blessed Father they might obtain the health they longed for. But because it would be far too long, indeed impossible, to recount one by one not only the miracles performed at the tomb of the holy man, but also those that are daily wrought in various regions at his invocation, we shall say only in summary: namely, that the blind see, the lame walk, those with dropsy are healed, the deaf hear, the mute speak, the possessed are set free, prisons are opened, chains are loosed, the mortally wounded are healed, the dead are recalled to life; and indeed even brute animals are freed from more than one disease; many already nearly overwhelmed by despair are marvelously relieved at the remembrance of the holy Father; in short, those seized by whatever illness or exposed to whatever danger, rescued from all evils by his intercession, experience the present power of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns forever and ever. Amen.

ANOTHER LIFE

By an anonymous contemporary author. From a manuscript of the Professed House of the Society of Jesus at Antwerp.

William, Archbishop of Bourges in Gaul (S.) BHL Number: 8904

By an anonymous author, from manuscripts.

CHAPTER I.

The Life of St. William Before the Episcopate.

[1] Blessed William, Archbishop of Bourges, because he loved the truth to such a degree that he abhorred even a simple lie, is worthy in the present little work of obtaining this: that, according to the truth sworn to by witnesses -- as you will be able to hear in what follows -- we should set forth his life and merits, as well as his miracles, as best we can in simple truth; certain things having been added, consistent with truth, which it was necessary to include so that the sequence of the narrative might be woven together.

[2] This blessed man, while still of a young age, was entrusted for instruction and upbringing to his uncle, an Archdeacon of the Church of Soissons, who was (a) called by the surname "Eremita" the Hermit; William was educated at Soissons and because he formed his character in simplicity from his way of life, William merited being called "the Hermit." Although nobility of birth could have raised him to worldly pride, yet his preeminent nobility of character preserved him in humility, so that purity of mind and integrity of body -- which the sworn attestation of the priests to whom he revealed his conscience confirmed -- might establish a firm foundation in the future Bishop.

[3] From boyhood indeed he held a canonry in the Churches of Paris and Soissons; There and at Paris a canon when he had grown to the maturity of manhood, being unable to endure the vexations of the world, which seemed to hinder his holy purpose, he broke free from the shackles of such vexations and hastened to the (b) hermitage of Grandmont. Then a monk of Grandmont In what great sincerity of mind and purity of conscience he lived there, a certain Prior of Grandmont, a religious man, demonstrated in a solemn and affirmative protestation within his Order, in the presence of archbishops, bishops, and many others, at a solemn consistory before Pope Innocent III of revered memory, who had summoned them to the Council. Of the purest conscience The testimony of the same Lord Pope concurred, who, when the Archbishop had once confessed to him, asserted that the sins he recounted had to be begged for -- that is, they were so trivial as to be scarcely sins at all.

[4] On a certain day, when a (c) disturbance arose in the same Order of Grandmont, Blessed William, who feared for the tranquility of his own mind, chose, by pious deliberation, to transfer himself to the Cistercian Order at the monastery of (d) Pontigny. He becomes a Cistercian monk Having dwelt there for a long time and having become a true professor of the Order in humility, the more he advanced in the acquisition of virtues, the more he merited being exalted before God and men. For in that same monastery he was made Prior, then afterwards Abbot of (e) Fontaine-Jean, Then Prior, then Abbot and thence transferred to the monastery of Chaalis, where he received the office of Abbot by election.

[5] But if we wished to examine with how great gentleness he everywhere treated his subjects, and how many examples of virtue he everywhere propagated, we would burden our hearers with excessive length. Yet, touching upon a few of these, Outstanding in chastity we can attest under the witness of truth, together with those who, having received it under oath from his own confession, have truly testified to the same, that he never at any time stained his flesh. He always abstains from meat Rigorous in abstinence: from the time he left the world, he never ate meat, whether driven by the necessity of illness or by the persuasion of anyone regarding his diet.

[6] We have also thought it fitting to single out from among other examples this special model of his virtue: that although he seemed to abound in such great virtues, he showed himself a wonderful imitator in this -- that the craving for vainglory, He conquers vainglory which insinuates itself in manifold and troublesome ways upon virtuous men, he crushed with a certain simplicity of caution and in a wonderful manner; repelling this pestilent and universal vice by example no less than by the word of his teaching, to such a degree that he preferred to display in a public act something that might rather be imputed to simplicity than to do anything virtuous for the sake of empty ostentation.

a In the third Life the nobility of St. William will be briefly treated. He lived a hundred years before the celebrated Peter the Hermit, of whom we shall treat more fully on July 8. He was the author of the crusade to the Holy Land; upon his return he founded a monastery at the walls of the town of Huy, commonly called the New Monastery, where he died in holiness. He had raised children from a lawful wife, whence the noble family of the Hermits was propagated in Gaul and Belgium, as our Peter d'Outreman learnedly shows in his booklet on the life of that same Peter the Hermit. That this Peter the Hermit, Archdeacon of Soissons, also sprang from that family is not improbable.

b We shall treat of this hermitage in the life of St. Stephen, founder of that Order, who is venerated by some on February 8, by others on February 13.

c This was, we believe, the dissension between the clerics and laybrothers of that Order, of which James of Vitry treats in chapter 19 of his Western History.

d An illustrious monastery of the Cistercian Order in the diocese of Auxerre, on the river Saine (or Sena), which flows into the Yonne.

e Commonly Fontaine-Jean, in the diocese of Sens.

CHAPTER II.

His Life in the Episcopate. Miracles.

[7] It came to pass that the Church of Bourges, widowed of its Pastor, was tossed about in the uncertainty of an election. When mention had been made of three abbots of the Cistercian Order -- namely, of this blessed man By divine inspiration he is elected Archbishop of Bourges and of two others -- so that one of them might be placed over that Church, the dispute of various factions prevented a harmonious election. Yet in this the votes of all came together: that a certain religious man, namely Odo, Bishop of Paris, formerly Cantor of the Church of Bourges, should be given the choice of naming whomever he wished from those three as Archbishop. Spending one night in prayer and the keeping of vigils in the church of Blessed Mary "de Salis" with certain religious men whom he had with him, and having completed the office of the Mass with no small outpouring of tears and devotion, when he had learned more clearly by divine revelation that the Abbot of Chaalis should be elected, and was hastening to the Chapter to nominate him and had (a) entered the aforesaid church, he found certain persons sent from the Chapter who were most urgently requesting that the same abbot be nominated Archbishop for them through the unity of concord. This is believed to have happened by divine calling rather than by human election.

[8] Adorned therefore with the pontifical mitre, albeit unwillingly -- since he was overcome by the persuasions of many religious men who knew his holiness, and reluctantly bowed to the burden of the dignity offered to him, not to its honor -- (b) the observance of the Order he had previously professed was not changed. As Bishop he retains his former humility, abstinence, piety, etc. His former humility was preserved to such a degree that the eminence of his episcopal dignity seemed to corrupt his mind by no display of pride, nor to alter his outward garb. His customary abstinence, although he encountered the delicacies of an archbishop's table, maintained the practice of his former sobriety undiminished. His persistence in prayer, formerly spending nights in their accustomed course with only the briefest taste of sleep, was not lost with the change of office but was altered. For the press of business, which the necessity of his office imposed, impeding his accustomed hour of prayer, changed the schedule of his praying but not its devotion; because he did not waste his free time in idleness, but reserved it for holy meditation, which he more carefully devoted to preaching, or for prayer, which he needed to pour out both for himself and for the people entrusted to him. The overflowing mercy he had always shown toward the poor and afflicted did not fail when he assumed the pontifical office, but rather the abundance of resources conferred together with the office, with more generous use, (c) followed both the mind and intention of the giver. Solicitous for the care of souls entrusted to him, he was diligently intent either on receiving the confessions of those whom he received with great gentleness of spirit and cherished, so as to win them for Christ, or on preaching by himself or through others.

[9] The superabundant grace of charity, by which, preeminent and raised to the heights of virtue, he turned the hearts of many toward himself, His benevolence toward his enemies as many knew who learned this by experience -- we cannot express sufficiently enough -- because he loved even his enemies and those who did him injury to such a degree that he seemed to have preferred the serious injuries they did him to the gratuitous services of any friends. If I, who have undertaken the material of this little work, should wish to bring forward an example of this: on account of the vexation of injuries, The author lived with him for which he might not undeservedly have been more gravely displeased with me, I profess and rejoice that I had his grace beyond what I would have believed, and now, if it can or should be said, deserved it.

[10] And since he was preeminent in these and very many other virtues, the Lord added to His servant that grace of merits He shines with miracles while still living that he should be resplendent with miracles even while living. For it happened that a certain priest named (d) Guiraud, chaplain of Saint-Germain-du-Puy near Bourges, had so completely lost the use of his left hand that he could not celebrate Mass. When he had suffered from the inconvenience of this infirmity for nearly half a year, he approached the same blessed man. He heals a paralyzed hand, commanding confession The latter, feeling his weakened hand, told him to confess his sins and he would feel better. After the third day he recovered so well that on the third day he celebrated Mass.

[11] Among the wonderful works of that same Saint, by which his holiness could not remain hidden, we have also thought it fitting to recount this remarkable one: that when a certain boy named Odo, son of (e) Artaud Pinaud, living near the castle of Montfaucon, had contracted a tremor of the head and was being severely distressed Likewise a tremor of the head by the shaking of this tremor, his brain being disturbed and his eyes greatly troubled, it happened that Blessed William was celebrating the solemn office of dedication in a certain church of that castle. The boy was brought to the blessed man by his parents, who were grieving intensely over their boy's affliction. When the boy had been presented to him, the holy man, compassionate as was his custom toward their pain, laid his hand upon the boy, gently stroking and feeling his head. And indeed the pure devotion of the one who touched him was not frustrated in its intent; for the tremor of the head ceased entirely, and with the parents' grief turned to joy, the power of the miracle was made manifest, bursting forth in praise and glory of the Savior. And what more? If we wished to examine his life closely, his life itself, which we could regard as a living lesson, shone no less than both these and other miracles, which attest to holiness of life rather than miracles to holiness.

a Manuscript of Belfort: "had gone out."

b The same manuscript: "he did not succumb to the burden, but to the honor."

c These two words, "followed [it]," we have added from the Cistercian Breviary; they were missing in the manuscript, but the sense seemed to require them.

d The ancient Breviary of Quimper: "Girandus."

e Manuscript of Belfort: "Archaudi."

CHAPTER III.

Various Virtues. His Holy Death.

[12] Although in the narration of this work we have proposed to proceed briefly and concisely, lest the truth should be harmed by the wandering of excessive speech, it is yet pleasing to insert two things in this narrative for the benefit, as we believe, of the hearers. For this blessed man, Always cheerful since he was nearly always cheerful and pleasant -- which displeased certain austere persons -- showed himself sociable and lovable. The vice of detraction, He hates detraction which is accustomed to creep in during the course of conversation even upon men who carefully guard against it, he avoided with the utmost intentness, so that when an occasion for detraction arose, he would either cut short the detracting words by changing the subject, or, if the detractor persisted, he would withdraw entirely, unwilling to be polluted by hearing what had hardly or never polluted him in speaking. Indeed, when someone, as though reproaching and insulting, He kindly excuses the sins of others brought forward the life and polluted morals of a person whom the weakness of the flesh had defamed, he himself kindly excused this vice, compassionating the one who suffered, saying in this manner: "Brother, tell him who shivers with fever and trembles in his limbs that he should restrain himself from such trembling; and thus you will be able to prove whether he ceases to tremble or have fever on that account. Perhaps he does unwillingly what he does, and would wish to cease if he could. Such people must be helped by praying for them; and we ought to have compassion on the suffering rather than insult them with reproaches."

[13] Setting aside these and other matters which a narrative too long would extend immeasurably, we turn our pen, more briefly, to describing the manner of his passing from this light. Having indeed taken up the Cross and wishing to set out for the borders of the Albigensians against the heretics, while he was preparing what was necessary for the journey, he was seized by a certain illness, He is seized by disease which, although it caused pain to the sick man, never altered his consciousness or the accustomed vigor of his reason. But on a certain Wednesday after Epiphany, when his clerics had come to visit him as usual and, seeing him in a serious condition, urged him to receive the communion of the Sacrament and to arrange his affairs, he, as though certain of the end of his life, said that he would do so on the coming Friday. He is fortified with the Eucharist and Extreme Unction When that day arrived, having a Mass celebrated by a certain religious abbot and the Eucharist brought with due reverence, he reverently received the Sacrament, and also (a) subsequently received the sacrament of Extreme Unction, having first sought pardon from each one and afterward received the kiss of peace from the same. On the following night, Friday night, with all things duly arranged, and with the pontifical vestments also set apart at his direction which the necessities of a pontifical burial required, all withdrew except his intimate monks and lay brothers. When the deep night had already brought sleep upon mortals, by such gesture as he could he commanded the matins to be chanted, the psalms of which he himself sang not with the voice of his lips but of his heart, as had been his custom. He dies lying on the ground, blessing his people When the morning office was completed, lowering himself onto the ground by his own effort, and with his hand raised as best he could, tracing the sign of blessing upon those standing by in his accustomed manner, he sent forth his blessed spirit together with the very grace of the blessing. The ninth of January marked the end of his passing.

a The contrary order is expressed in the Life above, at number 29.

CHAPTER IV.

The Canonization.

[14] But leaving aside the events that took place around his burial, with the monks of Chaalis wishing to transfer his body to their monastery, and also leaving aside the miracles that immediately began to shine forth after his burial in the Church of Bourges -- since they are described more fully in the following volume -- we have thought it especially fitting to set down that particular miracle which the Lord clearly manifested at his canonization, so that all doubt whatsoever about his holiness and merits might be entirely removed. As the grace and glory of miracles increased, the devotion of the clergy and people was aroused, He shines with miracles after death and they did not allow the holiness of the blessed man, which the Lord was revealing in such glory through the constant occurrence of miracles, to be held in the shadows of ignorance among foreign lands. Solemn envoys were therefore sent once, a second time, and a third time to the Apostolic See. When a rescript was obtained from the head of the Apostolic See, (a) Pope Honorius III, concerning an inquiry to be made into his life, merits, and miracles, the venerable (b) William, Bishop of Auxerre, and two religious abbots of the Cistercian Order, An inquiry is made for the canonization who had received this mandate, carefully examined under oath many religious men and other ecclesiastical and secular persons, and transmitted to the same See the testimonies, tested by diligent and solemn examination, enclosed under the security of their seals.

[15] In the presence, then, of (c) Archbishop Giraud of good memory, together with the Cantor and many other Canons of Bourges, who were urgently pressing for the canonization of the holy man, when the process had advanced to the point where the sentence was to be pronounced within the appointed day, divine power confirmed the human judgment -- which sometimes wavers -- by a manifest miracle in such divine matters. At that time there was present there a venerable man, a Dean from Bohemia, an honest and God-fearing man, who, having come from very remote parts on account of a certain difficult matter of his Church, was laboring under grave peril regarding that same business. One evening, He appears to a certain Bohemian Dean at Rome after completing his prayer in the church of Blessed Peter, Prince of the Apostles, to whom he had commended the care of his business, after a day's labor he returned to his lodging and fell asleep. And behold, a man with a radiant face and shining garment appeared to him in his sleep, calling him by name thus: "Dean, why are you troubled about your business? Follow my counsel and it will soon be settled. Say again and again that Psalm: 'Judge, O Lord, those who harm me,' etc. Psalm 34 to the end of the psalm, and in memory of Blessed William, Archbishop of Bourges, add that prayer: 'Hear, O Lord, our prayers, which we offer in honor of St. William,' etc." To whom the Dean seemed to reply thus: "Lord, I do not know who this William is, nor do I recognize the name of that city." But the figure, exhorting him to say the same things, added this: that he was the Saint who was shortly to be canonized by the Pope. The Dean, awakened and somewhat disturbed by the vision, roused his Archdeacon -- who had come as partner and companion in his business and was sleeping with him in the same chamber -- admonishing him to rise for the chanting of matins. But the Archdeacon, noticing that (e) it was not yet the proper hour for rising, and understanding that the Dean was disturbed by some occurrence, asked him the reason for his sleep being interrupted out of custom. The Dean, answering incompletely, said: "It seemed to me that someone appeared to me in a white garment and spoke to me, but what he said to me I am afraid to relate." To whom the Archdeacon replied: "Sleep, my lord, and rest. For such visions are not to be heeded." He appears to the same man again When the Dean had fallen asleep again, behold, the aforesaid man appeared, just as in the first vision, and repeating all that he had said before, diligently urged him to remember and recite everything, if he wished his business to be settled. And he even added threats at the end, that it would go badly for him if he acted negligently in this matter. Rising therefore as quickly as he could, and having chanted the morning hours, he went to a certain man both honorable and mature, the Bishop of Prague, who was known to him and bound by the bond of close friendship. The Dean tells this to the Bishop of Prague Calling him aside, he revealed to him more privately what he had seen, wishing these things to be kept sealed under the key of confession until necessity should require them to be revealed.

[16] Meanwhile the aforesaid Pope had deliberated with the brethren about the matter of Blessed William, and by the counsel of the brethren had ordered all the archbishops and bishops then present to be summoned to the discussion of this matter. When they were present and, at the beginning of the proceedings, the miracles of William were being read, The Bishop reports this in the Papal Consistory the Bishop of Prague, remembering that vision which had been revealed to him by the Dean, and understanding that it should not be kept silent, rose in the midst and, having commended the person of the Dean in a fitting manner, as he deserved to be commended on account of his life and character known to the Bishop, he narrated before all, quite concisely, what he had heard from him. But so that the truth might be heard more gratifyingly from the mouth of the Dean himself, the Dean was summoned and brought into the midst. The Dean is summoned Adjured by the Lord Pope to tell the full and plain truth, he recounted in order what had appeared to him once and a second time, just as the Bishop had already reported. All were moved to tears and began to bless God and to glorify God with praise, who deigned thus to manifest His Saint through evident signs. When the Supreme Pontiff, after a brief admonitory address, sought their counsel, the whole multitude unanimously consented that, for the solemn declaration of the holiness of the blessed man, which the Lord was manifesting more clearly by so many and such great signs, the sentence should be pronounced. All then proceeded to the public assembly, and in the public consistory, with the other customary formalities having been arranged, the letters sent by the examiners and the miracles were solemnly published. St. William is canonized When these had been read through distinctly, the Supreme Pontiff, rising in the midst, pronounced by his sentence and with due solemnity that Blessed William, Archbishop of Bourges, should be inscribed in the catalogue of the Saints, and (f) commanded that a solemn feast be celebrated henceforth on the day of his deposition. Then, having celebrated the customary praises, he added -- not without many tears flowing from his devotion -- that very prayer which Blessed William had revealed to the aforesaid Dean as the one to be said, namely: "Hear, O Lord, our prayers, which we offer in honor of St. William," etc.

a Elected July 17, 1216; crowned on Sunday, July 24; he died March 13, 1227.

b He afterwards became Bishop of Paris and died in 1223 -- "a religious and prudent man," as the Chronicle of Auxerre states, "and a rigorous executor of justice against the enemies of the Church." He wrote a Summa Theologiae that is still extant.

c He succeeded St. William. Claudius Robert calls him Geroldus, Geraldus, or Girardus; he died on the Nones of July, 1218, after having sat for 9 years, 4 months, and 12 days. He is said in the Chronicle of Limoges, cited by Claudius Robert, to have been "distinguished for faith, holiness, learning, and miracles." He is called a Saint by Ghini and Chenu. But Ghini errs in writing that he died in 1210 and that William became bishop in 1189.

d Our manuscript reads "diuturnum" prolonged.

e It should probably be read "not yet the proper hour." The manuscript of Belfort had: "that the hour was not yet suitable for rising."

f Ciaconius writes that this was done on the sixth day before the Nones of July, 1218.

PREFACE TO THE BOOK OF MIRACLES.

William, Archbishop of Bourges in Gaul (S.) BHL Number: 8901

[1] Since, with wickedness abounding, the charity of many grows cold daily, it is necessary that God Almighty, the ordainer of all things and times, without whom nothing is strong, nothing holy, should deign to glorify on earth His Saints -- whom He has willed to be partakers of the eternal inheritance and whom He has already crowned in glory in heaven -- to the praise and glory of His name, Why God works miracles at the tombs of the Saints as peoples flock from all sides to their tombs, whose bodies are buried in peace and whose names live forever, frequently manifesting His signs and wonders. For sometimes miracles are wrought by divine mercy to declare the merits of His Saints, so that their fame might go forth into all the earth and their examples to the ends of the world; that we might be spurred by their holy examples to contempt of the world and to love of the heavenly homeland. Moreover, the devotion of the Saints must be aroused, lest the fervor of faith grow tepid in human hearts through negligence, since we believe it must be nourished by signs and miracles. Nor must the works of the Creator be kept silent, which the human mind cannot fully conceive, writing cannot encompass, the tongue cannot praise, nor the hosts of the heavenly citizens sufficiently marvel at. May divine mercy, therefore, supply our deficiency, so that what our ability cannot attain may be granted to us by His gift.

[2] We have long delayed in pursuing the undertaking which we assumed at the urging of certain persons -- to commit to writing the miracles of Blessed William, Patriarch of Bourges -- lulled both by the negligence of time and detained by the press of other business. But although we fear, as unworthy persons, to treat of worthy matters, lest we be exposed to the biting attacks of detractors, The author excuses his lack of skill and although, because we are of inferior talent, it is much to be feared that if we set ourselves to this work -- for which, on account of our lack of skill, we believe ourselves scarcely adequate -- we may seem to be setting our mouth against heaven, and it should rather be imputed to rash presumption than ascribed to charity; yet, considering that since the world is set in wickedness and no writer has yet been able in a similar work to avoid what we fear, exposed to the storms of tongues, neither entirely submerged nor wholly safe, we have resolved to sail on. Therefore, as though forgetful of these things and having shaken off our torpor, made more robust, we undertake the proposed work, which surpasses our powers, intending to describe in humble style the remarkable miracles which we have either seen ourselves or heard from trustworthy men, as the Lord shall grant -- He who works the same through the merits of that same Saint. And yet we shall pass over many miracles, as though erased by forgetfulness, and also others which, on account of the lapse of time and the defect of fallible memory, did not appear to us with that semblance of truth... the manuscript codex was torn here, and thus the remainder is wanting.

ANOTHER ABRIDGMENT OF THE LIFE,

By an anonymous contemporary author. From a manuscript of the Church of Saint-Omer.

William, Archbishop of Bourges in Gaul (S.) BHL Number: 8905

From manuscripts.

[1] Blessed William, (a) noble by birth, was far (b) nobler by the holiness of his laudable life. From his earliest age he was entrusted by his parents to a certain uncle of his, an Archdeacon of the Church of Soissons, a man of remarkable integrity, He is instructed by Peter the Hermit who was called Peter the Hermit, to be formed in character and learning; by whom -- perhaps by a certain presage of things to come -- he was afterwards called William the Hermit. First made a Canon in the Church of Soissons, then in the Church of Paris, fearing lest the abundance of worldly goods and the blandishments of the world should recall him from his holy purpose, he hastened to the hermitage of Grandmont. He becomes a monk of Grandmont, then a Cistercian There, when the sower of all discord sowed discord between the clerics and lay brothers, and the clerics were given leave by the Lord Pope to transfer to another religious order as the Lord should inspire each one, Blessed William chose the Cistercian Order in preference.

[2] Having become a monk at Pontigny, while he strove to surpass the devotion of others in the observance of the rule, Abbot, Prior, Archbishop he was unanimously chosen as Prior. As the fame of his religious life spread more and more, he was made first Abbot of (c) Fontaine-Jean, then of Chaalis, and at length, by the cooperation of divine grace, was elected by canonical election as Primate of the Church of Bourges.

[3] It happened that a certain priest named Giraud was struck by a sudden, severe, and most distressing infirmity in his left hand, He heals a weakened hand, commanding confession by which for nearly half a year he was rendered unable to celebrate Mass. The physicians were at a loss as to what to say about the disease, because, being entirely ignorant of its cause, they saw the (d) symptoms contradicting one another; and having tried various kinds of treatment on the sick man, but uselessly, each one withdrew after another, confused and grieving that he could not help him. Despairing of aid from physicians, he approached Blessed William, casting all his hope upon him, that through his mediation he might be cured by the Lord alone. The devoted Father, seeing the disease, recognized its cause, and having made the sign of the Holy Cross, touching and gently feeling the hand, he said to the sick man: "Confess your sins and you will feel better." He joyfully did as he was commanded; with a contrite and humbled heart he confessed, and immediately recovered so fully that on the third day he celebrated Mass.

[4] When, after the passing of Blessed William and before his body had been committed to burial, The devotion of children toward his dead body the people of the city came in throngs to the obsequies of the holy man, so great was the devotion among the children of the populace that they did not cease kissing his feet and hands; and even nursing infants could not be sated with the sight of the holy man's body. Very many of them, resisting with all their strength and wailing with grief at being removed, we saw carried away by force.

[5] Then a certain boy, who had not yet completed his tenth year of age, with his head adhering to his shoulders, his neck caught between his shoulders, his spine as if broken, walking bent over so that he could not see the sky unless he turned his face toward his shoulder -- who had finally contracted so severe an infirmity that, deprived of the use of his feet and hands, he was fed by his mother and carried from place to place wherever need or advantage required. Hearing what was being done in the church, he sighed, he wept, Miraculously contorted, he is healed by William's intercession and with every possible insistence begged his mother to carry him to the church. The mother ran with her burden, pushed her way importunately through the crowd, heedless of shame, utterly absorbed by grief and devotion alike. Together, both mother and boy, kissing the holy feet and wailing, cried out: "O Blessed William, have mercy on us and attend to our misery, you who, spiritually surviving, abounded in the tender bowels of compassion even toward the lowly." Without delay, something like the cracking of bones was heard in the boy. When the mother had drawn the boy out of the crowd, the boy cried out: "Mother, let me go, for by the power of Blessed William I am well!" And the soles of his feet were made firm, and to the wonder of all he walked home by himself, upright and with neck extended, joyful -- he who had been carried away sad by his mother. The mother was astounded with joy, nearly the whole neighborhood was astounded, and they marveled at the wonderful works of the Creator. At last the mother came to herself and resolved that, when the holy body had been committed to burial, she would make known the truth of the matter to the Canons and solemnly give thanks to God together with them.

a Matilda, Countess of Nevers, in a public document preserved in the archives of Nevers, by which she donates to the Church of Bourges twelve Parisian pounds of annual revenue for the perpetual lighting of a candle before the body of St. William, given in the month of July 1223, calls him her uncle; as Guido Coquille testifies in his History of the Nivernais, and Claudius Robert. Both Coquille and Joannes Chenu expressly state that he was a native of the family of the Counts of Nevers. Robert says he was born at Arthesis, a village in the Nivernais. Carolus Saussay, in book 2 of his Annals of the Church of Orleans, reports that he was the brother of Gerald Berruyerius, father of Philip Berruyerius, Bishop of Orleans and then Archbishop of Bourges, whom the same Saussay counts among the Blessed, as we mentioned on January 9.

b Chrysostomus Henriquez, in book 1 of the Fasciculus Sanctorum of the Cistercian Order, distinction 20, chapter 1, recites the same as is given here in the first two numbers, then continues the rest of the Life in the words of Surius. He reads here, as does the Saint-Omer manuscript, "of nobler life, laudable in holiness." The Cistercian Breviary: "nobler in life, laudable in holiness."

c The same is found in the Cistercian Breviary.

d The manuscript of Saint-Thomas reads "thomata," erroneously.