Virgins Liberata and Faustina

ON THE HOLY VIRGINS LIBERATA AND FAUSTINA, AT NOVARA IN ITALY.

Around the Year 580.

Liberata, Virgin at Novara in Italy (S.) Faustina, Virgin at Novara in Italy (S.)

[1] At Novara in Cisalpine Gaul, the feast of the holy Virgin Liberata is observed on this day, as the Roman Martyrology records. Concerning her also Bellinus, Maurolycus, and Molanus in his Additions to Usuardus: "On the same day, S. Liberata, Virgin." Others join her sister Faustina; The feast of these Saints, 18 January. Galesinius: "At Novara, the holy Virgins Liberata and Faustina." Wion, Menardus, and Dorganius agree. Concerning Faustina in particular, Ferrarius in his general Catalogue of Saints: "At Novara in Insubria, S. Faustina, Virgin, and sister of S. Liberata." Baronius in his Notes on the Martyrology cites the Records of the Church of Como; Galesinius the Breviaries of Aquileia and Como; Ferrarius further the Lessons of the Church of Piacenza: and the latter reports that these Virgins are venerated together at Como, Piacenza, and Verona.

[2] Augustinus Valerius, in his book on the Bishops and Saints of Verona, records the following about them: "The feast of S. Libera the Virgin is celebrated in the Church of Verona according to ancient custom under a simple office on 21 April, as in all the ancient Calendars of the city of Verona, elsewhere on 21 April, especially from the Calendar of the Martyrology of the Cathedral Church, where it says: '11th before the Kalends of May, S. Libera, Virgin.' Whence it is gathered that S. Libera was not a Martyr, although in certain Calendars she is described as Virgin and Martyr. The same is confirmed from her life written in an ancient book of parchment, S. Liberata was not a martyr: covered in red leather, in small folio, of 48 leaves, at folio 39, at the monastery of S. Euphemia at Verona. In an ancient Breviary of parchment of the church of S. Bartholomew on the Mount, she is likewise called only a Virgin. Hence it is also clear that it is false that S. Libera was the mother of the one whom S. Syrus raised from the dead at Verona when he was traveling to Pavia, as someone has left written, since S. Libera is celebrated as a Virgin. She has a church, which was formerly called the church of S. Syrus. This blessed Virgin had a sister, S. Faustina: and both led a monastic life near the city of Como, as in the aforesaid history."

[3] "Among the people of Como and Brescia she is called Liberata, and they celebrate her feast as well as that of S. Faustina: but some on 18 January, others on 11 April, according to their custom. Called Libera. By Francesco Corna, in the book mentioned above, she is called Liberata in the vernacular. Hence it has come about that since in the old Veronese vernacular one said S. Libera for S. Liberata, and S. Consola for S. Consolata, in Latin too S. Libera was said for S. Liberata. Usuardus, printed at Louvain in 1568, has thus under the 18th of January: 'On the same day, S. Liberata, Virgin.'"

[4] "Above the main door of the church itself, to the west, there is an image of a Bishop in episcopal vestments, which is held to be the image of S. Syrus; on whose right and left sides are two images of holy women with diadems on their heads, painted in the year of the Lord 1366 on the 20th of April: Images of both. which are held to be the images of the sisters SS. Libera and Faustina. In a parchment tablet in the church of S. Libera, where are described the ancient Indulgences of the year 1338, an Indulgence is granted not only on the feast of S. Libera but also on that of S. Faustina: from which it is most clearly gathered that S. Libera was the same as S. Liberata, sister of S. Faustina, and that both were Virgins only. Indeed, by the tradition of those who celebrate her feast in that same church, she is celebrated as a Virgin only. There also exist two verses at the head of her ancient image on the wall of the church attesting to this:

'Libera, Virgin of God, by your prayers and kindly compassion, Be mindful of me, delivering me from a malignant death.'"

[5] At Mantua, on 16 January, as Ferrarius attests, S. Libera is venerated in her own church; and he judges her to be this Liberata of Como. But on 21 April the same Ferrarius in the general Catalogue of Saints: "At Verona, S. Libera, Virgin." Wion: "At Verona, the sisters SS. Libera and Faustina, Virgins and professed nuns." Dorganius records both on the same day. And Wion indeed considers that their translation is commemorated on this day, since the feast is celebrated on 18 January. The same Wion, however, and from him Menardus and Ferrarius in the general Catalogue, on 21 March: "At Verona, Translation of the sisters SS. Liberata and Faustina, Virgins and professed nuns." The author of the life writes that a twofold translation was made: the day of the first is unknown; the second occurred on 13 May. Ferrarius in the general Catalogue, 14 May: "At Como, Translation of the holy Martyrs Protus and Hyacinth, and the holy Virgins Liberata and Faustina."

[6] Her life. The ancient life cited by Augustinus Valerius we have not yet been able to obtain. What we give was written in Italian by Francesco Balarini in part 3 of the Annals of Como. A somewhat shorter version was published by Ferrarius in the Catalogue of the Saints of Italy, and by Abraham Bzovius in volume 14 of the Annals at the year 1317, no. 8, where he treats of their translation. Silvanus Razzi briefly mentions Liberata in volume 1 on women illustrious for sanctity.

LIFE

Written in Italian by Francesco Balarini.

Liberata, Virgin at Novara in Italy (S.) Faustina, Virgin at Novara in Italy (S.)

Author: Francesco Balarini.

[1] The holy Virgins Liberata and Faustina had as their father a certain John, a most noble man, lord of the castle and town of Genesino, situated in the Cottian Alps; over which to the south the ridges of those same Alps tower, The homeland and parent of the holy Virgins, while to the north the Po waters the wide-stretching plain: along which merchants were already then accustomed to travel by the Claudian road from Gaul into Italy. But these are not the Cottian Alps which Strabo places in Cisalpine Gaul; they are rather a part of the Apennines, in which also the town of Bobbio is situated; and they are now called the Mountains of Piacenza, as Paul the Lombard and Merula write. I, 2, c. 18.

[2] The occasion of their conversion. The pious sisters had seen a certain woman weeping inconsolably over the death of her husband: moved therefore by that grief, they resolved to abstain from marriage themselves and to embrace a holier rule of life. Accordingly, without their parent's knowledge of this plan, Their flight. they took precious ornaments of gold and silver, and with the religious Priest Marcellus as companion, they made for Como, a city three days' journey distant. At first the parent took this badly, not because he wished to call them back from the worship of God and a more austere life, but fearing lest that sudden and secret flight had proceeded from youthful levity; Their constancy tested by their father. which indeed, under the appearance of good, very often impels imprudent youth to undertake such ventures, from which little or no advantage can be reaped, as late repentance shows. Having therefore written a letter with remarkable expression of paternal love, he admonishes them to take the utmost care lest this plan had been seized upon with a sinister end, by the fraud of the devil. Let them rather return home, to be given in a noble and wealthy marriage. But if that resolution was deeply fixed in their souls and truly inspired by the divine Spirit, then indeed let them press forward steadfastly in what they had well begun, and tirelessly complete the heavenly journey they had voluntarily undertaken: nothing more pleasant could happen to him. When, however, from their letter he was certain that these plans had come from God in the first place and were deeply imprinted, being exceedingly wealthy, he assigned them ample revenues, so that they might conveniently build a monastery and support themselves.

[3] Let parents learn not rashly to recall children from a religious vocation when they perceive that it has been inspired by God: for otherwise they provoke divine vengeance upon themselves; Children should not be recalled from religious life: and it is lawful for children (as even S. Jerome exhorts) to tread upon father and mother in order to fly to the service of God; and often fatal outcomes await children when they resist a divine vocation. Nor should they be compelled. Nor indeed should one, whether driven by avarice, which is the service of idols, or by any other human consideration, compel by threats, blows, or other means, especially timid and simple girls, to embrace the religious life unwillingly (even though the state of virginal purity seems far to surpass that of marriage), so as to confine those whom they themselves have begotten in a perpetual cloister, not to say prison, under the strictest discipline, with no regard for the scandal and present danger into which those souls are cast -- souls that surpass in value all mortal things by far. This is certainly a matter exposed to the reproaches of the heretics who now assail the Church. 1 Cor. 7:38. Nor let them object to me that saying of the Apostle: "He who gives his virgin in marriage does well; and he who does not give her does better." For it is well established in the school of the sacred Doctors that this is indeed the case if there is freedom to do what one wills, but not if consent is extorted from the Virgin by force. And indeed when heavenly wrath is provoked, then apostolic excommunication is incurred, threatened by the sacred Council of Trent, of which God will demand a strict accounting in that terrible judgment of the last day. And those to whom the care and censure of such matters pertains must also direct their attention to this, lest they be oppressed with a punishment equal to those wicked men who are more savage than any beast.

[4] To return to our subject: at that time the Church of Como was governed by S. Agrippinus, its thirteenth Bishop, before whom the holy sisters pronounced their vow of perpetual virginity, The holy Virgins build a monastery; and received the habit and rule of the then still recent Benedictine family: and with their father providing the funds, they established an oratory in the name of the Virgin Mother of God Mary, which was afterward dedicated to S. Ambrose, and is situated at the very walls of the city.

[5] Another new one. But when many pious companions gathered to them, they migrated to another place outside the city, where they built an excellent convent, whose church, consecrated to S. John the Baptist, is today called S. Margaret's. Here, after the holy Virgins had led a most holy and most austere life for many years, renowned also for miracles, They die. they finally attained the desired end of their labors: and Faustina indeed, the younger by birth, departed this life on 15 January, three days after Liberata, around the year 580; both were buried in the same church of S. Margaret.

[6] But at the time when there was war between the Milanese and the people of Como, their holy bodies were brought into the city and placed in the Cathedral basilica of S. Mary, Their relics are translated; under Bishop Guido, about the year 1096. No specific day was recorded, because that translation was not made with any public celebration. Then, 221 years later, they were solemnly placed under the high altar of the same church, when Leo Lambertengus was Bishop, in the year 1317, on 13 May. Again. The Church celebrates their feast on 18 January.

ON S. LEOBARDUS, RECLUSE AT MARMOUTIER NEAR TOURS.

Around the Year 583.

Leobardus, Recluse in Gaul (S.)

From various sources.

[1] The monastery of S. Martin, commonly called Marmoutier (in French, Marmoustier), two miles distant from the city of Tours, produced many ascetics renowned for religious virtue. Among these was S. Leobardus, concerning whom the Roman Martyrology records on 18 January: "In the same place (Tours), S. Leobardus the recluse, The feast of S. Leobardus, who was resplendent for his wondrous abstinence and humility." He is also mentioned by Galesinius, Saussay, Molanus in his Additions to Usuardus, Wion, Menardus, Dorganius, Canisius, and others. Maurolycus and the Cologne Martyrology call him Leobaldus; the Carthusians of Cologne in their supplement to Usuardus call him Leopardus. Hence the Florarium: "At Tours, Leopardus the Confessor." And with some words intervening: "At Marmoutier, S. Leobaldus the Confessor." Felicius calls him Leobardus or Leobaldus; Ferrarius calls him Leonardus and places him on 17 January.

[2] The life of S. Leobardus was written by S. Gregory of Tours in his book on the Lives of the Fathers, the last chapter. We have collated it, previously published by Surius, with the MS. of S. Mary de Ripatorio and several printed copies. His life. The same life, but somewhat abridged, is recounted by Benedictus Gononus in book 2 on the Lives of the Western Fathers, Zacharias Lippelous, and others. In the life of S. Gregory of Tours on 17 November, the following is recorded about Leobardus: "Nor was he less solicitous with similar virtue toward the blessed Leobardus: whom an evil spirit was so disturbing with sinister thoughts that, on account of a certain insult of words, he had resolved to migrate from the place where he had long enclosed himself. But neither could he fall into ruin who deserved to have Gregory as his support. For when the latter came to Marmoutier according to his custom, as if to kiss the sacred footprints of Martin, the solicitous pastor, concerned about how the sheep bound by the love of Christ was faring, turned aside to his hut. To him the recluse at once disclosed the secrets of his heart, which the devil had fashioned as though they were reasonable. Gregory at once, with his most sagacious mind, detected the devil's schemes, and sighing with no small grief, began to rebuke the man and with fitting words laid bare the diabolical cunning: and returning home, he sent him out of pious concern books suited to the purpose of monks. Having read these, not only was he cured of the assault he was suffering, His era. but he also advanced greatly in keenness of understanding." From this the era of S. Leobardus can be gathered, since Gregory was raised to the episcopate in the year 572.

[3] Ioannes Savaro writes in his Origins of Clermont that relics of the Abbot S. Leobardus are preserved in the church of S. Paul at Auvergne, his relics, which he took from the booklet 2 on the Saints, churches, and monasteries of Clermont, where the following is found at no. 14: "In the church of S. Paul, there rests S. Leonardus." On which he himself comments thus: "A native of the territory of Auvergne, a contemporary of S. Gregory of Tours, enclosed in a cell near Marmoutier, who, having well run the course of his life in the utmost austerity, was laid in the tomb that he himself had carved with a mattock in his cell. Gregory of Tours, on the Lives of the Fathers, last chapter. I would believe that Auvergne afterward claimed him as its own and placed him in this church of S. Paul." So he writes. But the argument is slender, since he is called Leonardus, and many Saints of that name have lived in Gaul.

LIFE

By S. Gregory, Bishop of Tours.

Leobardus, Recluse in Gaul (S.)

BHL Number: 4846

Author: S. Gregory of Tours.

[1] The faithful Church is built up whenever the deeds of the Saints are most devoutly recounted: and although the greatest joy is held concerning those who from the beginning of their life led a religious life and deserved to arrive at the harbor of perfection; nevertheless the Church also rejoices, at the Lord's command, concerning those who, converted from the world, were able to bring their begun work to completion, with divine mercy assisting.

[2] The most blessed Leobardus, then, was a native of the territory of Auvergne, not indeed of senatorial stock, but freeborn: who from the beginning held God in his heart, and though he did not shine with glorious birth, nevertheless he was resplendent in his merits. S. Leobardus learns his letters: He, when the proper time came, was sent to school with other boys, and committed something of the Psalms to memory, and not knowing that he was to become a cleric, the innocent boy was already being prepared for the Lord's ministry.

[3] But when he had reached a lawful age, at the urging of his parents according to human custom, he was impelled to give a pledge to a girl, as though about to take a wife. But when he refused, his father said: "Why, dearest son, He contracts a betrothal with a girl: do you spurn your father's wish and refuse to be joined in marriage, so as to raise up offspring from our line, for the benefit of future generations? For we labor in vain if there shall be no possessor to enjoy the fruits. Why do we fill our house with wealth if no one shall proceed from our line to use it? Why do we subject slaves, purchased at a price, to our dominions, if they must again be subject to the dominions of strangers? The divine Scriptures testify that children ought to obey the voice of their parents: and since you are shown to be disobedient to your parents, see that you cannot extricate yourself from heavenly offenses." With the father speaking thus, although he had other sons, he easily persuaded one of such tender age not to oppose his will. And so, having given a ring to the bride, he offers a kiss, presents the shoe, and celebrates the festive day of the betrothal.

[4] Meanwhile, his father and mother, lulled by the sleep of death, departed from the world, the course of their present life having been completed. He, however, together with one brother, when the time of mourning was over, proceeded laden with bridal gifts to the house of another brother: whom he found so sodden with wine that he neither recognized nor wished to receive his own brother in his own house. Sighing and weeping, he withdrew to one side and came to a hut in which hay had been gathered, and there, tethering his horse and giving it fodder, he lay down on the hay to rest. Awakened in the middle of the night, he rose from his bed, and with hands raised to heaven began to give thanks to almighty God -- that he existed, that he lived, He deliberates about leaving the world: that he was nourished by God's gifts -- and continued in many such things. And as he drew long sighs and abundantly watered his cheeks with frequent tears, almighty God, who those whom he foreknew he also predestined to be conformed to the image of his Son, pierced his heart, so that, leaving the world, he might be devoted to divine worship. Then he, as though already a priest and guardian of his own soul, began to preach to himself, saying: "What are you doing, O my soul? Why are you held suspended in doubt? For the world is vain, its desires are vain, the glory of the world is vain, and all things that are in it are vanity. It is better, therefore, to leave it and follow the Lord than to give consent to its works."

[5] He goes to Marmoutier: Having said these things, when the daylight began to restore the day to the earth, he mounted his horse and began to return to his lodging. And as he was now going along the road with cheerful spirit, he began to revolve within himself what he should do and where he should go; and he said: "I shall seek the tomb of B. Martin, whence nourishing virtue proceeds upon the sick; for I believe that his prayer will also open for me the way to God, who, having besought the Lord himself, brought back the dead from the underworld." And so, making his way with prayer as his companion, he entered the basilica of S. Martin: near which, after staying a few days, he crossed the river and devoutly came to a cell near Marmoutier, from which a certain Alaricus had withdrawn: and there, making parchment with his own hands, he applied himself to writing; there he exercised himself to understand the Holy Scriptures and to retain in memory the Psalms of David's song, which had formerly slipped away. And thus, instructed by the readings of the divine Scriptures, he recognized as true what the Lord had previously inspired in his heart. But lest these things that we have related should seem to anyone as fables, I call God to witness, for I learned them from the mouth of the blessed man himself.

[6] He lives there in holiness: After a short interval of time, he showed himself to be of such quality and stature that he was honored by all: and taking a mattock, he enlarged the cell he had entered by cutting the rock: in which cell he delighted in fasting, prayer, psalmody, and reading: and he never ceased from divine offices and prayer. He sometimes wrote, to shake off noxious thoughts.

[7] Meanwhile, however, so that the tempter might show himself ever hostile and envious to the servants of God, when one of the holy monks had had a certain dispute with neighboring brethren, he put into the recluse's mind the thought that he should leave that cell and move to another. He is tempted but confirmed by S. Gregory of Tours: And when we came there for prayer as usual, he disclosed to us the scheme of the creeping poison. And I, sighing with no small grief, began to rebuke the man, asserting that this was the cunning of the devil, and departing from him I sent him books -- the Lives of the Fathers, and the Institutes of monks, and works on what manner of men those who enclose themselves ought to be, and with what caution monks ought to live. Having read these, not only did he shake off the wicked thought from himself, but he also so instructed his mind with keenness of understanding that we marveled at the eloquence of his speech. For he was sweet in conversation, gentle in exhortation, and he had solicitude for the people, inquiry for kings, and constant prayer for all God-fearing churchmen. Nevertheless, he did not, like some, applaud himself with flowing locks of hair or a long beard; but at a set time he cut his hair and beard.

[8] In this cell, spending twenty-two years in this work, he was so strengthened by the grace of the Lord that, by anointing malignant sores with the saliva of his mouth, He miraculously heals sores and fevers: he suppressed the force of raging venom. For those suffering from fevers, through a cup of wine sanctified by the sign of the blessed Cross, the approaching chill and heat were extinguished; not undeservedly driving away troublesome fevers from others, he who had extinguished in himself the incentives of harmful sin.

[9] At a certain time a blind man came to him, humbly bewailing the miseries of his affliction, imploring and beseeching the Saint to touch and feel with his right hand his sealed eyes. Though he refused for a very long time, at last overcome by the man's tears and moved by compassion, after he had poured out prayer to the Lord for him for three days, on the fourth day he laid his hand upon his eyes and said: "Lord almighty, only-begotten Son of God the Father, who reigns with him and the Holy Spirit forever, who restored light to the man born blind by the spittle of your blessed mouth, restore also to this your servant the sight of his eyes, that he may know that you are the Lord almighty." And saying this, as he traced the Cross over the blind man's eyes, immediately the darkness was driven away, He restores sight to a blind man: and at his prayers the Lord restored the light to him. Abbot Eustachius stands as a corroborating witness to this miracle.

[10] He foretells his own death: At length, broken from the labor of cutting the underground rock which he continually hewed, exhausted by the austerity of fasting, weakened by ceaseless prayer, he began gradually to lose the firmness of his body. On a certain day, when he was excessively weary, he ordered us to be summoned to him. Coming to him, after he had wept over the necessity of his funeral, he begged eulogies from us sinners. Having received them and having drunk wine, he said: "My time is now fulfilled, that the Lord should command me to be released from the bonds of this body: but there will yet be a space of a few days: nevertheless, before the holy day of Easter I am to be called." O blessed man, who so served the Creator of all that he came to know his own death by divine revelation! For it was the tenth month when he said these things.

[11] In the twelfth month he began again to be gravely ill. The Lord's Day arrived; He dies: he calls his servant and says: "Prepare some food for me to take, for I feel myself greatly exhausted." But when the servant answered, "It is ready, my lord," he said to him: "Go outside and see whether, the solemnities having been celebrated, the people are now leaving from Mass." He said this, however, not because he wished to take food, but so that no witness might be present at his passing. The servant, therefore, went out, and afterward returning, when he entered the cell, he found the man of God stretched out in body, with closed eyes, having breathed out his spirit. Whence it became manifest that he was received by the Angels, since the holy Hero did not wish a man to be present at his passing. The servant, seeing this, raised his voice in weeping, and thus, with the rest of the Brethren running together, he was washed and clothed in worthy vestments, He is renowned for miracles, and placed in the tomb that he himself had carved for himself in the aforesaid cell. That he has been admitted to the company of the Saints, frequent miracles revealing this, I consider to be uncertain to none of the faithful.

ON S. DEICOLUS, OR DEICOLA, ABBOT OF LURE IN BURGUNDY.

Beginning of the Seventh Century.

Deicolus or Deicola, Abbot of Lure in Burgundy (S.)

From various sources.

[1] Lure is a noble monastery in the County of Burgundy, not far from Luxeuil, commonly called Lure in French. S. Deicolus founded it; he is called Deicola by many later writers, and is erroneously attributed to Britain and to a monastery of Sutri (which nowhere exists). The monastery of Lure. His feast is celebrated on the fifteenth day before the Kalends of February, on which day Hugo Menardus in the Benedictine Martyrology: "In Burgundy, S. Deicola, Abbot, disciple of S. Columban." The Carthusians of Cologne in their Additions to Usuardus: The feast of S. Deicolus. "On the same day, B. Deicola, Abbot, disciple of S. Columban, of whom, among other remarkable deeds of faith and works, it is recorded that once, when weary from a journey, he hung his cloak on the rays of the sun as if on a pole." The MS. Florarium: "On the same day, S. Deicolus, Abbot and Confessor. This man was the spiritual father of S. Columban"; namely the younger, or Columbinus. Andreas Saussay in the Gallican Martyrology: "On the same day, in the territory of Besancon, at the monastery of Lure, the deposition of S. Deicola, disciple of S. Columban, and first Abbot of that monastery, a man illustrious for heavenly contemplation, for the manifold glory of his virtues, and for the splendor of remarkable miracles. Having established this arena of religion to God's good pleasure, he deposited its governance into the care of B. Columban. He himself, however, shut himself up in a more remote cell, to devote himself solely to the contemplation of heavenly things, so that, intent upon God, he might breathe forth the last breath of life: which, praying, he happily sent to heaven: and after his blessed end he shone with magnificent tokens of glory received with Christ."

[2] The Roman Martyrology: "In Britain, S. Deicola, Abbot, disciple of B. Columban." The same is recorded by Galesinius, and, calling him correctly Deicolus, by Felicius and Maurolycus. Molanus in his Additions to Usuardus, and from him Wion: "On the same day, S. Deicola, Abbot of Sutri, disciple of B. Columban." A MS. Calendar of Saints of the Order of S. Benedict: "S. Deicola, Abbot of Lutherium, disciple of S. Columban at the monastery of Luxeuil." He is also mentioned on this day by Dorganius, Canisius, Camerarius, and the English Martyrology.

[3] In the MS. Florarium he is again recorded on 15 February in these words: "In Francia, S. Deicolus, Abbot, disciple of S. Columban." His translation. The same Florarium on 21 November: "Likewise, the Translation of SS. Ambrose, Bishop of Milan, Brendan and Deicolus, Abbots, and Theonestus, Bishop."

[4] The life of S. Deicolus was written by a certain anonymous author nearly 700 years ago. His life written around the year of Christ 965. The author himself indicates his era when he writes that the monastery of Lure was committed to Count Eberhard by Waldrada, the concubine of Lothair, King of Lotharingia, son of the Emperor Lothair and grandson of Louis the Pious; that it was handed over by his son Hugo to B. Baltrannus, and confirmed by Otto I, not yet Emperor, since the same Baltrannus had elsewhere led an eremitic life for 50 years: that upon his death Werdolf his nephew succeeded, "who still survives," he says, "and lives a celibate life, and shines as a lamp to all who wish to live rightly." He dedicates the same life to him. Whether the author calls himself a monk, or merely a friend and imitator of monks, is not sufficiently clear from the Prologue.

[5] Whence transcribed here. This life, transcribed from the parchments of Lure, was excerpted by our Peter Francis Chifflet from his as yet unpublished work on Luxeuil. The same, but abridged in places, we have read in the manuscript collections of Nicolas Belfort. Hugo Menardus in book 1 of his Observations testifies that he found a copy of the same life, but mutilated, in the monastery of SS. Cornelius and Cyprian near Compiegne. Vincent of Beauvais treats of S. Deicolus at length, book 23, chapters 2 and the following three. Petrus de Natalibus, book 2, chapter 98. Who else have written about him. Trithemius, book 3, on the illustrious men of the Order of S. Benedict, chapter 61, where he is called Abbot of Luttensis through a copyist's error, instead of Lutrensis. In the English Martyrology, even more erroneously, he is said to have been Abbot of Sutri in Tuscany. Sutri is indeed a town not far from Rome; but Deicolus has nothing to do with it. David Camerarius cites Bede, who is said to have mentioned him in book 3, chapter 19. But another Dicullus is mentioned there, a disciple of S. Fursey, as we said on 16 January in his life.

[6] The era of S. Deicolus. Trithemius writes that S. Deicolus flourished in the year 600, namely under the discipline of S. Columban at the monastery of Luxeuil. Less accurately Wion says he flourished in the times of Clotaire II, King of Gaul, around the year 590: for although Clotaire was then King, a boy of about 6 years old, he did not become King of all Gaul until 23 years later. The Germanic Martyrology goes further off, marking the year 580 in the margin. But the English Martyrology, most erroneously of all, says he died around the year 591. He came to Gaul as a young man with Columban, in the time of King Sigebert, before the year 575. Around the year 610, when Columban was expelled, he began the monastery of Lure: he perhaps committed its care to Columbinus around the year 620; and he himself does not seem to have survived much longer, since he is said to have been of somewhat advanced age when Columban departed.

LIFE BY AN ANONYMOUS AUTHOR,

transcribed from the parchments of Lure by Peter Francis Chifflet, S.J., in his as yet unpublished work on Luxeuil.

Deicolus or Deicola, Abbot of Lure in Burgundy (S.)

BHL Number: 2120

Author: Anonymous, from manuscripts.

PROLOGUE OF THE AUTHOR.

[1] He who is recognized as being of sound mind and is shown by deliberation to hold the world of no account, ought to increase the advancement of the heavenly school from place to place by sufficiently happy commerce: and moreover to taste in advance an inextricable pledge of sweetness, having utterly removed the delay of fluctuating hindrance -- as one who walks not in the flesh but in the spirit, unflaggingly applying himself to all the fruits of the Spirit. Stirred by this pious but (would that it were complete in itself) suspicion, you are recognized as not undeservedly of immoderate veneration, O Werdolf, bearing the weight on your weary shoulders, surrounded by the company of watchmen, through so many returns of the sun in the Zodiac, with celibacy proceeding without stumbling -- you command, ask, and beseech, that I should therefore attempt, as a follower however unworthy of monks, a spiritual work of obedience with spiritual initiation. To which I say: "Without delay I obey; but through the gloom of my ignorance I am scarcely able, inasmuch as I have hitherto fixed no step on any course of divine worship." But on the contrary, you say: "If good will does not fail you, charity, through which all good things find their efficacy, will without doubt bring a pious undertaking to its effect."

CHAPTER I.

Patrons of various cities of Gaul.

[2] Since the blessed Mother Church, spread far and wide through the whole world, rightly and deservedly venerates and adorns with spiritual rejoicing the merits of all the Saints that are to be venerated; nevertheless she especially and individually rejoices that she possesses in certain places particular and, as it were, her own patrons -- so that, protected both abroad and at home and gladdened by that protection, she may deserve to await unharmed the joys of the promised eternal festivity. Although the inhabitants of Europe, like good husbandmen cultivating the Lord's vineyard, rejoice that they abound in the richest fertility, and feel themselves almost above all workers amply fructified by the divine harvest of the Gospel sowing; chiefly, however, the nobles of the Gauls, Saints who are venerated in various places in Gaul: as though not idle citizens of paradise, with a joyful heap of roses and lilies -- that is, of the white-robed Martyrs of Christ and of Abbots dying happily in peace -- give thanks to the Divinity that they are not destitute. For they boast not only that they have obtained leaders of the Lord's flock in walled cities and episcopal monasteries and castles fortified with towers; but also in cells of the vastest desert, and in poor little huts a hundredfold richer than imperial halls, they exult with proud devotion that they possess most luminous treasures of Saints, crucified to this wicked world, green with happy hope and joined together by the irrigation of the Holy Spirit. And not without reason: for it is written, "To those who love the Lord all things work together for good." And elsewhere: "I love those who love me." Rom. 8:28; Prov. 8:17.

[3] Should I not mention without the greatest heaping of joy the Apostle of all Gaul, the precious Dionysius, and his fellow soldiers Rusticus and Eleutherius, who, first reddened in the blood of the Lamb for the foundation of the true faith, consecrated the Western frontiers with their own blood, and possess the high buskin of Paris? At Paris. And that I may pass over many rams of the Lord's flock for the sake of dignity, what joy and exultation At Tours, does not the populousness of Tours have in Martin, whose fragrance of virtue, indeed the preeminence of his miracles, is known to have long since surpassed without equal all the regions of the world? What of the fact that the towered see of Poitiers merited the magnificent man Hilary as its Bishop? At Poitiers. With no less joy the citizens of Limoges applaud, At Limoges, who hold within their walls the most sacred son of Christ, Martial the Bishop, and kinsman of the most blessed Prince of the Apostles. Does not Bourges, the Metropolis of the Aquitanians, boast and exalt At Bourges, -- indeed, not unjustly exalt itself -- in the blessed presence of the most excellent Pontiff Sulpitius? Not unjustly indeed. Moreover, the special Capitol of the Lord's Cross, the Augustal city of Orleans, At Orleans, is seen to raise its proud head above its neighboring cities on account of the guardianship of the blessed Fathers Anianus and Evurtius. Now more joyfully than all comes to memory the fact that in the parish of the aforesaid city a most noble place, Fleury, At Fleury, equally venerable for its very situation, has in the very evening of the world been inestimably supported by the wondrous condescension of the Almighty. For recently, by divine command and angelic admonition, it happily merited a heavenly treasure, that is, the most blessed Father and Patriarch Benedict, who is blessed in heaven and on earth, and together with him his holy sister Scholastica. There indeed is found a spiritual school of monks, and an impregnable asylum ever open to the wretched, and to those who after many crimes renounce the world and its lusts; ceaselessly exercising themselves there in the arena of paternal discipline, and always going forth armed on account of the terrors of the night, they manfully shatter the diabolical battle-lines in wedge formation: nor do they, as is commonly done, cease to fight after victory, but while it is today they fight ceaselessly, they triumph ceaselessly.

[4] At Lyons. Does not the loftiest fortification of the people of Lyons, which touches the stars with its summit, not without reason exultantly rejoice -- apart from the thousand Martyrs -- in its first Father and Teacher Irenaeus? But rightly so. For I am pleased to pass over by mention the distinguished eminence of Reims, At Reims, whose people, keeping vigil, cherish the most desired treasure of S. Remigius, a wonder-working Bishop and Apostle of the Franks: who if he is not others' Apostle, he is certainly theirs, because to his merits is ascribed the fact that their Church is daily fructified with new offspring. At Soissons. And what of the pleasant city of Soissons? I am silent about (what is nevertheless its greatest distinction) the fact that it was able to have Sebastian, the cup-bearer of the Lord, an almost incomparable Martyr; and also the distinguished Martyrs Crispinus and Crispinianus: so distinguished is it by the merits and sublimity of miracles of B. Medardus the Bishop, that it seems second to none. Now I think the city of Toul should by no means be passed by with forgetful step, At Toul, which was granted the eminence of such great Fathers, namely Mansuetus, its first Bishop and beloved disciple of B. Peter the Apostle; and also the most holy Bishop Aper; both of whom are frequented there with worthy veneration. At Metz. In the order of their sites, I see the most opulent city of Metz not moderately adorned, to which the Divinity has deigned to show such favor that the names of all his Apostles there shine in golden letters, inscribed without doubt by an angelic hand. And that happy city has merited these foremost Fathers: Clement, Felix, Auctor, Caelestis, Adelphus, and Arnulf; besides those whom the Lord alone knows to be worthy of reward.

[5] At Trier. In the proper course of lands I behold the eminence of Trier, which, as befitted a most valiant matron, merited for the destruction of the greatness of her error three equally most valiant men as teachers of sound doctrine: because as the Lyric poet sings, "Small things befit the small"; so in this connection, as is already widely evident, it was necessary for great Trier, as a second Rome, to have great Teachers: namely Eucharius, Valerius, and Maternus, who, sent from the Roman dominion by the very Prince of the Apostles to Trier, made the assembly of the devil into a church of Christ. Moreover, in the progress of time she has obtained as her chosen Patrons the incomparable man Maximinus -- whose monastery is regarded as a mirror of monks all around -- Paulinus, Agricius, Nicetius, Luitwin, and many others, whose merits and names the book of heavenly life holds recorded, and whose memory flourishes perpetually in that city. Nor does it seem that the cis-Vosagian parts of Alsace should be passed over without care, whose head and entire ornament is recognized to be the city of Strasbourg, which is called Strazburch in the vernacular; At Strasbourg, which, apart from principal relics, rejoices that it possesses its own Patrons, whom it received from the Lord as founders of the true faith and lavish sowers of the divine word, namely Amandus, Justinus, Arbogastus, Florentius, and some others, whose names that heavenly kingdom holds inscribed in the roll of the blessed order forever. Now, however, that I may pass over many necessary Fathers for the sake of avoiding tedium and prolixity, it delights me to come to the sub-montane Burgundians, and if the divine clemency has wrought anything there worthy of writing and memory, to investigate it with a two-edged chisel and make it public for devout ears. For there is a most ancient city there, and once highly fitting for the special favor of the Emperor, which, on account of the brilliance of its site and the watered circuit of its famed fortification, At Besancon, was called through many revolutions of time by the Phrygian name Chrysopolis: the etymology of which name, in Roman language, means "Golden City": and which afterward was called Bisuntia by some chance. This city, as one looked upon by the Lord, has merited two olives gleaming with a very rich lamp: namely Ferreolus and Ferrutius, most courageous witnesses of Christ, whom she now rejoices to have as her palm-bearing Patrons and most faithful champions washed white in the blood of the Lamb.

e. S. Martial, 30 June.

p. S. Medardus, 8 June.

q. S. Mansuetus, Bishop of Toul, 3 September.

r. S. Aper, 15 September.

s. S. Clement of Metz, 23 November.

t. S. Felix, 21 February.

v. S. Auctor, 10 August.

x. S. Caelestis, or Caelestius, 14 October.

y. S. Adelphius, 29 August.

z. S. Arnulf, 18 July.

aa. S. Eucharius, 8 December.

bb. S. Valerius, 29 January.

cc. S. Maternus, 14 September.

dd. S. Maximinus, 29 May.

ee. S. Paulinus, 31 August.

ff. S. Agricius, 13 January.

gg. S. Nicetius, 5 December.

hh. S. Luitwin, 29 September.

ii. The Vosges were mentioned on 8 January in the life of S. Erhard by Paul, chapter 2. Here it seems one should read "trans-Vosagian"; for Strasbourg, or Argentoratum, lies across the Vosges from Burgundy and Lure.

kk. S. Amandus is said to be venerated at Strasbourg on 15 November. What is commemorated about him, however, shows him to be the same one who was Bishop of Maastricht and is venerated in Belgium on 6 February.

ll. There are many Saints of this name: which one is intended here we have not yet ascertained.

mm. Concerning S. Arbogast, 21 July.

nn. Concerning S. Florentius, 7 November.

oo. That is, "written." So Papias. More correctly "charaxata," from the Greek "charassein," to engrave.

pp. "Phrygian" is used here for "Greek." Concerning the name Chrysopolis, Jean-Jacques Chifflet treats of it in his Vesontio, part 1, chapter 12.

qq. What was that incident? The first and chief name of the city seems to have been Bisuntia: the other was given in honor, and was not consistently adopted.

rr. SS. Ferreolus and Ferrutius are venerated on 16 June.

CHAPTER II.

S. Columban expelled from Luxeuil.

[6] Now indeed time and natural order demand that we who have hitherto been running through the gardens of the Gauls, seeking roses and lilies to spread before the treasury of the Lord, hither and thither -- to what point should we proceed in a straight line, as is proper, from the right to this place? The monastery of Luxeuil. For in the territory of the aforesaid city there is a very spiritual place, situated on the very edge of the Vosges forest, to which a most fitting name has been given by reason of its very many virtues; for it is called, in a spiritual sense, "the Light of the Sheep" Lux ovium: and why, I do not refuse to explain in a few words.

[7] In the age of Sigebert, King of the Franks, already throughout nearly all of Gaul and Germany the fervor of divine religion had grown torpid through increasing negligence, not only among the secular clergy, but (what is more lamentable) within the enclosures of monks, where previously, according to Jeremiah, the stars had given their light in their watches; and inasmuch as iniquity abounded everywhere, the charity of many grew cold, to such an extent that, with vain custom prevailing, one who was fervent in spirit could scarcely be found. Baruch 3:34. God our Redeemer and Lord Jesus Christ, long grieving that His Church had been neglected through the slothfulness and ignorance of priests and bishops, and, so to speak, nearly extinguished, commanded a most splendid ray to emerge from the western parts of Ireland into the territories of Gaul, to dispel the manifold darkness of indolence -- The homeland of S. Columban, namely Blessed Columban, the illustrious patriot of all the Irish-born. He, with keen zeal, like a youth of noble disposition, began to drink in the keen points of the liberal arts with a thirsting breast, so that although in that time the exercises of philosophy flourished most particularly in various places, in all the schools across the sea he was second to none. And because even then in his slender youth he sought true wisdom through the skill of worldly letters, his education, his tender age could not easily be deflected toward the downward slope of sinning, since his entire purpose was to learn without delay. Why should I delay further? Thoroughly imbued with all disciplines, as we have said, having become a worthy vessel of the Lord's election by many prerogatives of merit, he stored away the armory of both testaments in the archive of his mental secret, according to the working of the Holy Spirit.

[8] Taught by his instruction, many of the nobles of those same regions, having been raised and grown into the strength of manly intellect, with heavenly grace showering down from above, his disciples, all began to embrace him with such paternal affection and with so indissoluble a bond of divine love, that through the charity of the Holy Spirit, which overflowed in them, they deliberated together in holy conspiracy from place to place, that whatever the divine will should determine to do concerning their Master, they, having become inseparable companions according to one heart and one soul, would act as one at home and abroad, in peace and in war, and that no circumstance could bring about their separation except death alone. The names of several of them are sufficiently revealed both by the book published concerning his most holy life, and by the places which merited them as their overseers, which are frequented with divine veneration. However, the principal ones, and those most familiar to him beyond the others, we know to be these: Columban, his namesake, and the twin brothers of one womb, Gall and Deicola.

[9] And when the man of God, Columban, had freely obtained from royal munificence the option of remaining and dwelling in the kingdom of Burgundy, desiring for some time the contemplative life, enclosed in the vastness of the wilderness with a few companions; not long afterward, admonished by a divine impulse, his monastery, he preferred to choose the cenobitic life, after the pattern of the primitive Church, rather than to obey his own will. And being more eager to increase the Lord's flock than content to consult only for his own salvation, like a vigorous soldier of Christ, he gave every effort to constructing a sheepfold of the Lord in the place which thenceforth took the name Luxeuil, girded with a cowl, not a hood. And when the venerable Father, wholly suspended in God's will, after completing the workshops of the divine school, daily poured spiritual rain from heaven into the hearts of the brethren by his words, being filled as it were with a divine shower -- for nothing of spiritual grace was lacking to him -- he gathered no small harvest of the Lord's sowing into the heavenly granaries by regular discipline: and so greatly did the heap of spiritual sheaves increase, that within a short space three hundred monks and more, armored with faith, helmeted with hope, shielded with charity, waged the divine warfare at the aforesaid monastery; as if a certain angelic wedge massed together against the most wicked spirits of this air.

[10] But the ancient host, not lightly bearing the novelty of this angelic way of life, who always works the mystery of iniquity through his own agents, just as once Ahab and Jezebel against Elijah, so he kindled Theodoric the King and Brunhild the Queen with the torch of intolerable envy to persecute the servant of almighty God, his departure for Italy, and caused him to be expelled from the kingdom of Burgundy (oh, the shame!). But when so great a man, to whom the whole world lay subject, had resolved to give place to envy (for the booklet of his life truthfully attests the cause of his departure), he entrusted the place and the office of his paternal name to Eustace, a most proven man, and appointed him as his vicar to nurture the Lord's flock: he himself, however, with the few who had undertaken pilgrimage with him for Christ, his face full of tears, with Christ as his guide, set out for other places.

[11] The departure of S. Gall from him, Among whom also the venerable Brothers Gall and Deicola, whose names we inscribed above, following in the footsteps of their Father, each willingly and unwillingly suffered by divine judgment the loss of their proposed journey; of whom Gall -- that I may make an inversion of places for the sake of what follows -- following his master with swift course all the way to the Apennine ridges which encircle Italy, for the salvation of many, as this day proves, was suddenly seized by fever, constrained by excessive weakness, to such a degree that he could not advance even a single step further: then with what little strength he could, prostrate at his Father's feet, he humbly begged to be excused from completing the journey. But the man of God, Columban, being of most vigorous spirit, led by stern zeal toward his disciple, struck him with a rather severe rebuke, and bound him with an obedience of this kind: Stay, he said, lie down, weary one. Why do you desert your Father, dearest son? Is this the charity with which I nurtured you with diligent care from your very cradle, and instructed you thoroughly in the subtlety of the liberal arts, and moreover composed you in the perfection of the angelic way of life? Now, however, because you render me very sad by your departure, and leave me nearly bereft of human solace, see to it that as long as I enjoy the revolving sun, you by no means presume to approach the celebration of the sacred mysteries. Having said this, they rushed into embraces, tears flowed most abundantly on both sides, and so, between joy and grief, they at last bade each other a final farewell; the devoted Master eagerly making for Italy; the sick disciple, left behind, his apostolate among the Swabians, was within a brief interval of time restored to his former strength. Nor should that infirmity be believed to have occurred by any fortuitous chance: but the Divinity, who disposes all things, retained him on the occasion of his illness for the healing of many men's maladies: and because he had no small knowledge of the barbarian tongue, he was destined by the Lord as a most powerful physician for the stiff-neckedness of the Alemanni and Swabians. If anyone wishes to trace out the efficacy of his distinguished teaching, his excellent way of life, and also his remarkable miracles, which the Lord worked through him more than abundantly, a booklet composed with brilliant elegance about his life is readily available, in which it easily shines forth that in all things pertaining to God, he is inferior to none of the preceding Fathers after the Apostles. And add what truth itself attests: that as long as the standard-bearer revolves, his illustrious merits flourish laudably not only among the Alemanni, to whom he was delegated by God as patron; but (what is greater) wherever the merit of Columban is weighed, that of Gall is held in no less esteem.

CHAPTER III.

The arrival of S. Deicola at Lure.

[12] But since up to this point, as propriety requires, we have wandered through many things to make clear what we are striving for; now the order of reason and the reason of order precisely demand that we should also, concerning Blessed Deicola, elaborate with whatever pen we can (as our ability requires), with Christ's help, certain things which the Lord wrought through him. When the most blessed monarch and charioteer of the Lord, Columban, had been expelled from the monastery of Luxeuil, S. Deicola, disciple of S. Columban, he took care to augment the pilgrimage which he had undertaken out of evangelical obedience, for the increase of the divine work, fearing nothing of the enemy's cunning, hastening toward Italy. And because a city set on a hill cannot be hidden, so that the Lord's lamp might shine openly for all the Churches throughout the world, having led forth with him certain of his disciples whom he knew to be more perfect, with the divine clemency going before, accompanying, and following after, they set out joyfully.

[13] And when they had advanced about two miles and had come to a place which is called Veprae, Blessed Deicola, a monk of the holy Father, being now of more advanced age, began to be severely weakened in his feet: without delay, prostrate at the knees of his Father, he devoutly begged permission to remain behind. But he, sympathizing with the most gentle affection for the weakness of his brother, did not deny permission, and commended him to the divine mercy with a paternal voice, saying: May almighty God, for whose love you left your native soil, and in all things were always obedient to me, cause us to rejoice together in the presence of His majesty. And when they had embraced each other for a long time on account of the greatness of their charity, since he cannot follow on account of his weakness, and had poured forth pious tears copiously, at length the devoted Father wished the blessing upon his disciple with these words, saying: May the Lord bless you from Zion, that you may see the good things that are in Jerusalem all the days of your life. Having said this, so great a Father swiftly took up the road he had begun: but the disciple, as the Divinity had disposed before the ages, remained among the Burgundians for the salvation of many.

[14] After Blessed Deicola recognized that he had been left alone before God alone, he gave his effort to devotion of every kind and applied himself to prayers, that whatever might please the divine will concerning him, He miraculously draws forth a spring, it might reveal to him in short order. And having traversed hither and thither the uncertain byways of the forests, intently seeking and searching out places suitable for human habitation, at length he came to a certain dry place, greatly oppressed by the anguish of thirst. And when, with bended knees, he had long entreated there the Inventor of all things, gradually digging into the earth with the staff which he used, he suddenly granted his faithful servant a generous stream from a little spring: which thenceforth irrigates the neighboring places with a most limpid rivulet, and as long as the earth endures, is both called and cherished by the name of that same Father among all the inhabitants, and is cultivated as beneficial. And the man of God, consoled by so great and such a gift, gave thanks to the Divinity, and himself was abundantly refreshed, and left to all ages after him the blessing of his memory as a manifest memorial. And this is the first miracle of virtue which the Lord wrought through Blessed Deicola. Truly God is wonderful in His Saints, and faithful in all His words. He who says in the Gospel: Amen I say to you, whatever you ask in prayer, believe that you will receive it, and it shall be done for you, did what He promised; and enriched the faith of His servant with illustrious honor. Mark 11:24. And He who once brought water from the rock for the Israelite buskin, He Himself at the prayer of His servant commanded the most arid place to abound with streams of water.

[15] And when the holy man was searching through the wilderness, like an errant traveler, for suitable places to dwell (since his Father had enjoined him under the title of obedience not to enter the monastery of Luxeuil any further), it unexpectedly happened that he came upon a herd of swine. The swineherd, seeing a man of such tall stature, and clad in the garment of a habit previously unseen, struck with astonishment, began to inquire who he might be, or whence he had come, or what vow he had, Led by a swineherd, he comes to Lure: that he should wish to travel in so vast a wilderness without a guide or companion. To whom the man of God responded with a gentle address: Do not be afraid, brother; I am a pilgrim and I bear the monastic profession. But I would wish, if it please your mind, that for the sake of charity you would quickly show me whether in the vicinity there is any place profitable for human habitation. To whom the swineherd said: I know of no habitable place in this area, except one not far from here which is called Lure, marshy and abundantly irrigated by very many springs, situated on the estate of a certain powerful vassal, by the name of Weifhar. To whom the holy man said: Can you, my brother, provide guidance so that I may see that place? And he replied: I could indeed in some fashion, but I do not presume to leave my herd here without an overseer. To whom Blessed Deicola said, He guards his pigs with his staff fixed in the ground, Do not, my son, stubbornly refuse so small a space of time. Know truly that if you resolve to come with me, you will not lose even the smallest piglet in the meantime. And if you are somewhat incredulous, I appoint my staff as a substitute guardian for you, so that upon returning you may recognize how much my faith avails together with your charity. Having said this, he firmly planted the staff which he carried in his hand into the ground, and with the guide going before, he headed for the named place. And when after a long space of time the swineherd had returned by the same road, anxious to see his herd, he found, according to the holy man's promise, his herd circled around the staff, sated and lying down, and not even one missing from it. O truly the merit of the blessed man, whom even brute animals obey, while he rationally seeks God! For He who elevates His faithful ones above men, Himself, though He was God over all things, willed to become man among all things.

c. Vincent: Neptae.

f. Vincent: fulcitorio.

CHAPTER IV.

Injury inflicted on Deicola, and avenged.

[16] The venerable man Deicola, arriving at the desired place, ceaselessly devoting himself to the divine work, as one who was crucified to the world and offered his whole self to God, The doors of the chapel open of their own accord for Deicola, found a small church situated on the slope of a certain hill, consecrated in honor of S. Martin; in which the aforementioned soldier performed the office of divine worship at fixed times together with his people. That same little place, in which his most sacred remains now rest in peace, had not yet granted entrance to anyone, but was fortified on all sides by the density of forests and the moisture of springs. But the man of God, not unmindful of the evangelical precept, took care not to perform his righteousness before men, lest he be seen by them: but he waited for a secret hour, when he might prostrate himself before God alone. Wonderful to tell, and beyond human investigation! As often as he approached the doors of that church alone to fulfill the hour of divine worship, without delay, divinely, with no one unlocking them, they afforded him generous entrance.

[17] When this matter became known to the Priest, he began to complain publicly in these words: Woe is me! On account of one foreign monk, I can no longer live here. And when a considerable crowd which had gathered at the church asked what he meant by such words, the Priest added: There lurks indeed in this little forest a certain foreign monk, who uses I know not what incantations, The priest threatens him with harm, and, accustomed to come here frequently in the middle of the night for the sake of prayer, he unlocks the carefully barred doors in less time than it takes to say, and occupies himself with prayers inside. I call God of heaven and earth to witness that if hereafter I find him in our church, I shall cast him out beaten with worthy blows and insulted. To whom the bystanders prudently said: Have patience for now, until our lord comes and investigates the truth himself. And if such power is from God, we cannot forbid him; but if otherwise, as befits an impostor, let us expel him from our borders. Behold, those who devoutly cleave to almighty God, how they command the elements, and they do not resist. He who after His resurrection entered through closed doors to His disciples, He Himself caused the closed doors to be opened for His servant Deicola.

[18] Blessed Deicola, however, strenuously supplicating the divine presence day and night, fearing not at all the threats of men (since he was always surrounded by angelic guardianship), entered the church in his accustomed manner: The malevolent ones obstruct the doors with thorns: until the Priest with his officials fiercely pursued him. But since almighty God kept His servant unharmed from the hands of the wicked, the fraudulent ones, driven again by malice, opened the windows of the church; but the doors, having been thrown open, they obstructed with the greatest pile of brambles, in vain, thorns, and thistles, up to the very top of the posts and lintels, saying: Perhaps if that monk now attempts to enter, he will not escape without a mark of misfortune. But because neither wisdom, nor prudence, nor counsel can prevail against God, that malevolence harmed the man of God not at all: indeed, as often as he found it convenient, he entered with power.

[19] Wherefore those most foolish men, enraged beyond measure, sent a complaining delegation to their lord, who at that time was staying in his allodial property, in the place called Villa Callonis, saying: Does it please you, lord, that a certain monk should claim your little chapel for himself as an oratory, and no one can eject him? Hearing this, Waifhar, seized by headlong fury, imposed a most cruel sentence upon the man of God, saying: Go with haste, and if any of my faithful can capture him, Waifhar orders him to be castrated, let him be castrated without a hearing. Scarcely had he given the order when, in one and the same hour, the wretch miserably fell into the very snare which he had unjustly prepared for the servant of God, by the just judgment of God. For the very member which he ordered to be cut off from the servant of God was soon turned to a swelling in himself, so that all his viscera violently settled into that same place, and prepared a death close at hand. And when he was seen to be tormented by violent pain, his wife, named Bertildis, mindful of the sentence which he had rashly imposed on the man of God, admonished him with great lamentation, he is punished from heaven, saying: I certainly believe that on account of that pilgrim whom you ordered to be castrated without cause, that very pain has been turned back upon you. I shall send swiftly and summon him, if perhaps through his prayers so great a pain may be driven from you. But because nothing happens on earth without cause, before the messengers reached the man of God, that same Waifhar, overcome by death, ended his life.

[20] Upon hearing this, Blessed Deicola, looking not at the injury of the irreligious soldier, but at the faith of the devout woman, slowly set out on the journey. And when he had come to the place, the religious woman, now made a widow, received him with the greatest honor as befitted so great a Father. He himself, being weary from the journey, before he went to sit down, wished to remove his cloak, which the Greeks call an amphiballum, for the sake of refreshment. Seeing this, very many servants who were present ran up from all sides, in order to carefully put the man of God's garment in a safe place. To whom he said: Deicola hangs his garment on a sunbeam, It shall not be so, dear children; for I shall find a servant who will faithfully guard my garment. I am a pilgrim for Christ; whatever pleases Him concerning His servant, let Him do. Wonderful and astonishing thing! The venerable man, gazing upon a ray of the sun entering clearly through the window of the house in the likeness of a beam (which is nothing other, according to the definition of the Philosophers, than the thickness of the air and the illumination of the sun), approached and placed his garment upon it. There indeed it hung for a space of nearly two or three hours without any earthly support, and waited for the man of God to put it on again when he wished. At this miracle those present were stupefied and gave glory to God, who thus deigned to honor His servant in an unheard-of manner.

CHAPTER V.

The monastery of Lure built and endowed.

[21] And the venerable woman, seeing so evident a miracle wrought through the servant of God, prostrated herself at his feet, began to redouble her weeping, and with loud cries to call upon the man of God, saying: Servant of the most high God, have mercy on your servant, my lord, because he sinned against you in ignorance, and so the divine vengeance did not permit him to live any longer. But now I grieve more over his sin, lest he be tormented in hell, than over his temporal death, by which I have been unhappily bereaved. Wherefore, Father and my lord, I supplicate your piety, prostrate on the ground, that you would deign to intercede with almighty God, whose true servant you are proven to be, with a pious vow for the absolution of his soul, lest he be deprived of eternal life. And whatever estate we have at Vivarium, He receives Lure from Bertildis: and that very place in which the church of S. Martin is built, with all its dependencies, and moreover this villa with all things pertaining to it, I willingly hand over to your fatherhood, to be possessed in perpetual right. To whom he responded: Do not fear; I believe in my God that on account of your faith, not only will his soul be freed from the hand of hell, but also in short order he will enjoy the joy of Paradise, because in you I see the sentence of the Apostle truly fulfilled, which says: The unbelieving husband is saved through the believing wife. 1 Cor. 7:14. And so the man full of God, through the remarkable miracle which he performed, converted the minds of many to the love of religion.

[22] And when the holy man, foreseeing the future through the Spirit, had received the named estates with authoritative hand in the presence of many, he inspects it, he returned to Lure with a very great crowd of the faithful: and when he had for a very long time surveyed the place alone, he at last entered where he now rests. There indeed he gave himself to prayer, and gave thanks to the Bestower of gifts; and after this he said: This is my rest for ever and ever; here I will dwell, because I have chosen it. Hearing this, the faithful round about came to visit the servant of God, and enriched him with abundant offerings. He builds a church. He himself applied the greatest zeal and effort to make that same place suitable for the use of sacred religion. And the divine generosity bestowed upon him such great prosperity that within a brief interval he completed in beautiful workmanship two oratories: one in honor of the most Blessed Prince of the Apostles, the other in honor of the Teacher of the Nations.

[23] When these things had been accomplished, religious men began to flock from all sides to the instruction of so great a Father, and to submit their necks devoutly to the sweet yoke of the Lord: He gathers monks, and that place became, according to the will of the Lord, a paradise of monks, which until then had been open to the lairs of wild beasts. And to say it all, you would have seen there the prophecy of Isaiah evidently fulfilled, which says: In the dens where dragons previously dwelt, shall spring up the green of reed and rush. Isaiah 35:7. But because the Prophet spoke metonymically, putting reed for that which is made by the reed, that is, writing: by reed, sacred Scripture is understood; but by rush, the hope and joy of hearers is signified. What did the holy man do together with his brothers and disciples, but fulfill the sacred eloquence by meditating, reading, and preaching? Therefore, according to the perfection of the Lord's discipline, which that blessed man had thoroughly mastered, a school of divine service was established there: so that according to the Acts of the Apostles, all had one heart and one soul; nor did anyone among them have anything of his own, but all things were common to them. Acts 4:32.

[24] On a certain day, while the blessed man was devoting himself to the divine work with the Brothers with vigilant zeal, it happened that the illustrious King Clotaire (who, according to what Father Columban, full of the spirit of prophecy, had predicted, was now strengthened with the solidity of three kingdoms) came to the vicinity of that monastery for the purpose of hunting: A boar takes refuge with him, tame, for he had a court and a royal estate near the monastery, which did not yet belong to the man of God. On a certain occasion, when many of the nobles were pursuing a singular great boar in noble hunting, suddenly the beast, fleeing from the fierce men, took refuge in the dwellings of the spiritual men, and entered meekly into the cell of the man of God. But the holy man, who was always wholly suspended in God, seeing the ferocity of the beast converted into meekness, mercifully extended his hand to it, and said: Believe me, because you have taken refuge in the charity of the Brothers, today you shall not be deprived of life.

[25] And behold, hunters from all sides, following the tracks of the beast, arrived at the very cell of the man of God: but those who were of more perfect sense, when they had entered the oratory of the man of God and found the beast lying before the altar with its ferocity set aside, were almost breathless with astonishment: and with the greatest speed they dispatched messengers to summon the magnificent King to the spectacle of so great a power. King Clotaire gives him many things. When he had come in royal manner, having prayed, he took care with the greatest humility to ask the man of God whence he was, and what his purpose had been there. When the holy man had narrated according to the truth as it was, the King added: And whence, venerable Father, do you live, and those who are with you? The man of the Lord responded: It is written that nothing is lacking to those who fear God. But let this not escape you, that we lead a poor life, but it is sufficient for us if we fear God. And when the King recognized that he was a disciple of Blessed Columban, he said: Certainly, my Father, only remain with us, and do not abandon us; I shall amply provide for how this place may be established without penury on account of your fatherhood for the future. All things which until now pertained to my disposal in this vicinity, whether in forests, or royal fisheries, meadows, or pastures, from this day and henceforth I hand over to you, committing them to be possessed perpetually by this sacred place. Moreover, at the villa which is called Bredanas, with the church and all things which are held there, I firmly assign them. And because vineyards are lacking here, all things which at Saint Anthony's are said to be of my right, I freely hand over by free conveyance, as to a most worthy Father. When these things had been confirmed, in the sight of the King and all who were present, at the command of the man of God, the boar without injury to anyone sought the thickets with its accustomed impetuosity. And so the devout King, having devoutly received the blessing of the Father, returned with joy to his own possessions.

CHAPTER VI.

The death of Deicola. The devastation of Lure.

[26] When these things had been accomplished, the man of the Lord began to meditate anxiously within himself on how he might fortify under princely protection the place which almighty God had deigned to grant him in his pilgrimage; so that after his happy death, it would by no means lie open to unspeakable plunderers and perpetual enemies of peace. S. Deicola goes to Rome: At length, by heavenly inspiration, using wise counsel, having gathered the company of Brothers and servants, he sought the Roman eminence. And when he had been received with sufficient honor by the Roman Pontiff, after he had visited the thresholds of the Apostles and completed his prayer, the Pope inquired with subtle investigation what cause had moved so great a Father to undertake so great a toil of journey. To whom the man of the Lord said: I am an Irish brother and a pilgrim for Christ. It happened, moreover, that I settled, according to the will of the Lord, in the regions of Gaul among the Burgundians, in a place called Lure; where already, with divine assistance, I have built two oratories as best I could to the Princes of the Apostles, who possess this Roman citadel. And now the Lord has enriched that place through the Princes of that land with the finest estates, and royal revenues, and nearly in all things that can suffice for the use of our Brothers. But that nation is fierce and excessively given to rapacity. Wherefore, chief Prelate, it pleases me to assign that place and all that lies under it to the Prince of the Apostles by firm conveyance, under the attestation of a perpetual memorial. He subjects his monastery to the Pope: With this intent, namely, that all my successors who from now and henceforth shall govern that place in a disciplined manner, shall each year bring here to the Apostolic presence, as tribute, ten silver shillings. And when all things had been accomplished for which he had set out, according to the terms of his firm petition, he received a charter sealed with Apostolic authority; he obtains Privileges, so that as long as the world shall stand, the Abbot of that same place, who shall have been ordained according to the election of the Brothers dwelling there, shall in all things have free judgment to dispose the things of God, without any contradiction. Moreover, with a key-bearing hand, he issued a precept under the bond of anathema, that it should never be lawful for any King or noble to inflict harm upon the aforesaid place, either by force or by power, but that he who administers the Roman Empire and holds the advocacy of the Apostolic See should always faithfully protect that same place with his defense. and Relics of the Saints. Blessed Deicola, greatly gladdened by the Apostolic donation, turning his back on the Roman walls, retraced his steps swiftly to Gaul, laden with heavenly gifts, that is, precious pledges of the Martyrs, and ecclesiastical ornaments, together with his privilege, confirmed by the Apostolic seal.

[27] After he had received himself at home with the joyful labor completed, and had most religiously ordered all things pertaining to God in the monastery; he appointed a certain disciple of his, named Columbinus, whom he had also raised from the sacred font and had instructed himself, and of whose life and morals he was very confident, with the election of the Brothers, He appoints Columbinus as Abbot, as Abbot in his place, and committed to him the governance of souls. When he had been ordained, Deicola himself, yearning for a more secluded and stricter life, built a small oratory for himself apart, and had it consecrated in the name of the Holy Trinity: and he who until then had been busy with Martha around the Lord's frequent ministry, now henceforth resolved to sit with Mary at the Lord's feet and attend intently to His word. And so the holy man, because he had faithfully labored for the Lord in the practical, that is, the active life, by gradual steps worthily ascended to the theoretical, that is, the contemplative life: no longer, as before, anxious about many things, but seeking the one thing needful with the Psalmist, and saying: One thing I have asked of the Lord, this will I seek: that I may dwell in the house of the Lord all the days of my life: and because he chose for himself the best part, it shall not be taken from him forever. Psalm 26:4.

[28] After the venerable man, now advanced in age, full of manifold merits, had ended his celibate life on earth, joyfully going forth from the prison-house of the flesh, surrounded by the throngs of the citizens above, he was placed in the heavenly mansions. The distinguished Father died on the fifteenth day before the Kalends of February; on which day Phoebus is accustomed to leave the tropic of Capricorn and pass through the first part of Aquarius along the zodiacal circle. But at that hour in which his happy departure drew near, he summoned Abbot Columbinus with the Brothers: Having received the Eucharist, he dies piously, and admonishing them concerning all things pertaining to God, and that they should preserve peace and charity among themselves. And when he had received the viaticum of our redemption, he gave a kiss to the Brothers; and bidding farewell to all, in the very words of prayer and praise, he rendered his most joyful soul to heaven. He was buried in the oratory which he himself had built, and in which he had lived an angelic life for many years. There indeed his sacred remains have been entombed in peace, and there they await the glory of the resurrection, until the Lord returns from the wedding feast, and death is swallowed up in victory; so that in the assembly of all the elect he may appear with Christ in glory.

[29] After the venerable Father Deicola departed from the world and happily entered the pastures of eternal life; The monastery of Lure flourishes, Blessed Columbinus gave his effort in all things to following his Father's footsteps without error, together with his Brothers. And the Lord, through the merits of His servant Deicola, gave to that place such advancement that many of the nobles and powerful, abandoning the spirit of worldly inconstancy, chose the monastic discipline with all they could possess, and richly endowed the monastery; they themselves also subjected themselves to the sacred rule.

[30] And when the spiritual school there had flourished for many revolutions of years, suddenly a lamentable tempest arose, whose savagery was felt by nearly the whole world. For the most ferocious nation of the Hungarians, whose fury is proclaimed for ages by the ruined walls of cities, The Hungarians overrun Gaul: the consumed edifices of churches, erupted by divine vengeance to afflict the Church, which was overflowing with false Christians and had therefore provoked the Lord in many things, with numerous hosts of warriors: and like a most horrible beast, whatever it attacked, it crushed with its teeth, and the rest it trampled underfoot. And when a copious army invaded the kingdom of Burgundy, and all the natives from the least to the greatest had hidden themselves out of desire to live throughout the ridges of the mountains, through the winding valleys, through the precipices of the cliffs, it happened that the diabolical men entered the monastery of Blessed Deicola: and when they had searched it diligently and found no one, determining to consign everything to fire according to their customary madness, the divine clemency brought their profane schemes to nothing, except for the two oratories of the Apostles. But when they furiously attempted to approach the sepulchre of S. Deicola, they were so struck with divine terror that they thought themselves in danger of swift destruction: They are unable to burn the sepulchre of S. Deicola: At length going out, striving to burn the resting-place of so great a Father, with heavenly power opposing them, they could not even scorch a single tile. Then, adding fury to their natural madness, they filled the oratory with straw up to the very top, and applied a mighty fire, to satiate their malicious will. Wondrous power! The more they strove, the more the straw spurned the fire. Seeing this, the wicked men fled out in terror, and headed to other places to lay waste. Behold how the Lord's clemency fought against the senseless, and preserved the tomb of His servant inviolate. Then it was clearly evident what manner of man he was who had merited that place as an inheritance from the Lord.

CHAPTER VII.

Invaders of the Church's goods punished.

[31] And when the barbarian men, crueler than every wild beast, had consumed nearly all of Gaul and Germany, partly by the sword, partly by fire; and there was no Christian who would confront them The monastery of Lure is desolated; Eberhard invades it: and brandish a lance against them, the wretches, gladdened by their own impunity, returned to their own lands, laden with many riches. Lamentable to tell! You would have seen in holy places, where previously the religion of monks had flourished and the devotion of clergy had served, nettles, thorns, and trees of every kind growing up as if in a wilderness; and because few inhabitants remained, the fields everywhere were reduced to wilderness. And when the place of Blessed Deicola had also suffered the loss of so great a calamity, and now neither monk nor cleric was to be found there, a certain warlike Count from the parts of Alsace, named Eberhard, who was accustomed to frequent the kingdom of Burgundy, powerfully invaded that place and claimed the inheritance for himself by wicked means. And because no one was found to resist him, for all the time he lived afterward, he retained it with tyrannical hand against all right. Alas, what grief! Blessed Deicola, Confessor of the Lord, never imagined that Counts would be the heirs of his place, but monks beloved of God: nor did he ever strive to feed horses or hunting dogs, but to gather the poor and pilgrims. O wondrous patience of God! Be it so: Shall I who am silent always keep silent? says the Lord. By no means.

[32] And when that same Count died in such great obstinacy of mind, his son, named Hugo, then Hugo his son, who had himself already become a Count, invaded with his power all things which appeared to have been his father's, whether by right or by wrong, and tenaciously hooked them to himself: and among all else, the place of the holy Father Deicola. Since he was famous in nearly all kingdoms for the strength of his masculine offspring, and was invincible in many affairs as if a camp soldier, for some time he enjoyed the estate of S. Deicola with impunity. And when the sacred place was daily occupied with secular filth, on a certain occasion when his three sons, weary and arriving at evening, had come to that same place, after all things necessary at hand had been attended to, they carelessly placed themselves near the sepulchre of the blessed Father, healthy and unharmed. And because they gave glory neither to God nor honor to His Saint Deicola, it did not go unpunished for them (thanks be to God). Whom should I spare any longer? The three sons of Hugo are punished with contraction of the sinews, But because truth begets hatred, and it is my purpose not to respect persons -- let him who finds it agreeable, find it agreeable; him who finds it disagreeable, disagreeable: I indeed, holding the royal road, looking neither to popular favor nor hoping for the small reward of any petty possession, proceeding to the right and to the left according to the Apostle, judge it best not to silence the truth. 2 Cor. 6:7. Are not all who are named by the name of Martyrs laid low in death for the truth? Since, moreover, the truth is Christ, I call upon Him and all His followers as witnesses. That same night, his three sons -- of whom the firstborn was Eberhard, the second Hugo, and the third was named Guntram -- when after the sweetness of sleep they had awakened for the exercise of hunting, found themselves unlike themselves. You would certainly have seen men of consular rank so contracted and feeble that you would have thought them, in their natural manner, powerless of all their limbs and utterly devoid of all strength: and to say nearly all in praise of Jesus Christ and His Saint, unless only their little tongues throbbed with repentance and confession of guilt, all the remaining limbs were utterly useless: the hands could not, the feet were nothing; about the rest there is no doubt.

[33] And when the distinguished soldiers were long held captive in the chains of their guilt, the father, now of mature age, was summoned, not slow, to the spectacle of his own condemnation, full of tears, with various persons from all around accusing them, attesting that they were guilty for such calamities and that they had sinned in many things. At length the old father, Hugo acknowledges his own and his father's crime: compelled by the intolerable pain of his sons, burst forth into the truth with these words: Hear me, he said, sons; attend to the words of your father. Know for certain that this misfortune has not befallen you by any chance, but by the just judgment of God and by the Lord's vengeance. For my father was accustomed to tell me many times how he had come to possess the place, and that this place had been the holy place of the Lord's Saint, Deicola. But (as I see) that iniquity has now come upon your heads, because almighty God does not permit the injury of His elect to go unavenged; but He renders upon the children the iniquity of the fathers, unto the fourth and fifth generation. I believe, however, that His mercy chastises us in a paternal manner, lest He deliver us to death forever, because He wishes no one to perish, but all to be saved. Wherefore, with pure confession and worthy laments of penance, let us take refuge in the Lord and in His Saint, against whom we have sinned: and perhaps not only will you be restored to your former forms, but also, what is greater, we shall perfectly merit the remedy of our souls. To these words the sons said unanimously: You have found the best counsel, father; we are prepared with a perfect heart to deliver ourselves as servants to S. Deicola. Let there be repentance therefore for our deeds: if there is repentance, the error does no harm. Let us strive by all means to change the nobility of the flesh into the nobility of the mind. Let us renounce the world, which lies in wickedness; let us give our effort to being able henceforth to be free for God alone. Let us undertake the monastic profession. Let us vow to God, and render our vow. Let us walk while we have the light of this life, lest the darkness of eternal death overtake us.

[34] Having said these things, the attendants ran up in agitation, raising a sorrowful wail and raving in funereal fashion. Pitiful to tell! You would have seen Prefectorial Barons, a little before swifter than eagles, stronger than lions, now needing the assistance of others; and as if bound in irons, being carried before the sepulchre of the blessed Father. He resolves with his sons, healed by the aid of S. Deicola, to become a monk, And when they had for a very long time supplicated the divine clemency there, tearfully proclaiming that they had erred and that they had deservedly fallen into this misery; at length, through the intercession of the holy Father, they were looked upon from heaven and restored to their former wholeness. What more should they do? The father with his sons, rising, by common vow and common consent, delivered themselves to God and His Saint Deicola, not for military service, but for monastic service. This done, they bound themselves by oath upon the sepulchre of so great a Father unanimously, that none of them should withdraw from shortly renouncing the world utterly, and subjecting himself in tonsure, habit, profession, and obedience to the rule of the most Blessed Father Benedict, and keeping stability of that same place unto the end. When this pact had been completed, again and again they made their solemn affirmation with a terrible oath upon the holy Father, that from that day and as long as heaven revolves, neither they should desire to possess that place and all that lies under it as their inheritance, nor should anyone ever from the succession of their kindred have it, nor even so much as the space of a foot, to be possessed by hereditary right. And having made the stipulation before many, they returned to their own possessions with no small joy.

CHAPTER VIII.

Lure assigned to the king's concubine: and from her to others.

a [35] But since there are still some who wonder, and are eager to know, how the place of the holy Father came into the unjust hand of Count Eberhard and his son; it is not disagreeable to set forth in some way with a truthful pen. But while I am striving for this, I seem to impose upon the times a reversed order, which the Greeks call Anastrophe, but upon the narrative, and the page which is subject to the narrative, an anticipation or preoccupation, which the Greeks call Prolepsis. After Blessed Columbinus had sought the heavenly kingdoms upon the completion of the course of his labor, Abbot Icho, in his place the venerable Abbot Icho succeeded, who, when he had vigorously governed that same place for many years, and watched over the flock committed to him with great vigilance, you would suddenly have seen, on account of the fraud of a new Herodias, the Abbot expelled with his monks, and all the weapons of the divine school (alas) lost. This was the cause: At that time when King Lothar was staying in the province of Alsace, in his noble estate called Marlenheim (whose dignity is still attested by lofty walls of wonderful workmanship), he was suddenly branded with the cautery of the ancient enemy, Lure given to Waldrada, Lothar's concubine, and driven into such madness of a headlong mind that he dismissed his own religious Queen Bertsind, and married a certain she-wolf, named Waldrada. Because she was a most reputed sorceress, she so bewitched the King's mind with manifold enchantments that she easily obtained whatever she asked from him. And when such a crime grew, and there was no one who would speak out, as if with license, the wretched man indulged in so great an incest. Yet, because of shame, since she could not reside with him in the palace, he handed over to her the Abbey of S. Deicola, and endowed her with an infernal dowry. Then the harlot, made most joyful, usurped the sacred place for herself, and settled in the place called S. Quentin, and there she plundered everything belonging to the holy Father in funereal fashion; she insulted the Abbot and drove out all the monks: for this reason, without doubt, her soul shall be in bitterness forever.

[36] The venerable Queen, however, after she perceived the divorce and discovered the King's harlot, did not wish to expose him publicly, but to correct him with salutary correction; and having taken counsel with her intimates, she went to Rome as quickly as possible for the sake of appeal. Lothar is reconciled to his lawful wife: And when she had been received with immense veneration by the whole Roman assembly, she privately approached the Apostolic Pontiff, and with tears disclosed the dissension between herself and her lord. When the Pastor of the Church had learned of this, he summoned the King with Apostolic letters as quickly as possible, so that he might put an end to so great a crime and amend his ways henceforth. And when the King, having been summoned, came, he was received with honor, as befitted a King. After prayer, in the Lateran consistory the Pope held conference with the King, and chastised him with a fitting rebuke. Then the King, compunct in heart, prostrated on the ground, sought pardon and rendered himself guilty; and after penance had been accepted, the Pope summoned the Queen into the King's presence, and reconciled them in Christ, and restored the Queen's right hand to the King's right hand, and bound him with a terrible anathema, that according to the Apostle, as Christ loved the Church, so he too should henceforth love his wife. Eph. 5:25.

[37] When this had been done, the King returned to Gaul: but the Queen, as a woman's journey requires, traveled more slowly on the road; to such a degree that the King preceded her now by two days, now by one. But the aforesaid sorceress, hearing that the King had been reconciled to the Queen by ecclesiastical authority, assailed the King again in his absence with a serpentine hiss. And when, having already crossed the Mountain of the Leopards, the King was lodging on a certain night at the Castle of S. Donninus: the messengers of the aforesaid she-wolf, swifter than the south wind, arrived, presenting before the King's eyes her harlot's garments. Beholding these, he immediately blazed forth with such fires of fury and envy against the Queen that by an irrevocable determination he resolved within himself not to return home before he had seen her beheaded. Having returned to his vomit, he is divinely punished, But divine severity outran his will, and the most just equity of His disposition: for when on the morrow he left his lodging in good health, before he touched any food, he was so infected and struck by a sudden blast of contagion, together with all his company, that of so great a multitude not one was found in whom skin or hair remained. At length, recognizing their guilt, they entered the city of Piacenza half-dead. There indeed the miserable King, together with all his company, ended his life without the viaticum of redemption; except for a certain cleric and a sick servant, who barely escaped to report the truth of the matter. Who, having settled the matter within himself, does not see that this evident vengeance was exerted through the merits of S. Deicola? And when the devout Queen had arrived at the said city, and beheld tearfully so great a slaughter of the dead, she caused the Lord's anointed, her lord, to be entombed; and ordered the rest (as means allowed) to be buried; and afterward returned home in peace.

[38] When Waldrada, that most wicked woman, heard all that had happened on the road to Rome, more frightened by the fear of the venerable Queen Eberhard claims Lure for himself: than struck with remorse for her own crime (since she had nothing of Christianity besides the name alone), having fallen by flight rather than by will, she pretended to seek God; and the hypocrite entered the monastery of S. Romeric. And when she had dwelt there for some time under the veil rather than in the heart, looking behind her, she grieved that the place of S. Deicola was being utterly taken from her, and in womanly fashion began to complain as if she were being disinherited; and having summoned Count Eberhard, on the pretext of kinship, she still presumed a monstrous crime; and committed the holy place to him under the protection of advocacy. He, however, being covetous and an invader of sacred places, seized the place of S. Deicola on such a pretext; and after the death of the wicked woman, claimed it for himself as an inheritance with a grasping hand. And he accomplished it: for it did not go unpunished for him either: indeed, according to the Prophet, he added blood to blood, that is, crime to crime. Hosea 4:2. He dismissed Adallindis, his lawful wife, and gave her a bill of divorce; and attached himself to brothels. For he took to himself a certain Nun at the monastery of Erstein, having repudiated his wife, he takes a nun, and dragged out that iniquity until death. What Adallindis did after this, propriety does not allow to be inserted into the page. But what manner of death the Count himself ended his life with, it is not disagreeable to make known for the sake of example. I say boldly what I have come to know more clearly than daylight on the assertion of trustworthy persons: you would have believed that for nearly three years he was struck with the plague of Herod, who according to the Acts of the Apostles, struck by an Angel, swarming with worms, expired. Acts 12:23. For worms thus boiled up in him from the crown of his head to his heels, he perishes miserably, so that his regular attendants endured the greatest stench from it: and so, miserably, with Herod he ended his miserable life. Nor should it be doubted that in the torments he will receive an equal punishment, whose life he imitated in every crime: and because he took away from Blessed Deicola his inheritance on earth with prejudicial intent, he thereby deprived himself in a manner of the eternal inheritance in heaven.

CHAPTER IX.

The relics of SS. Deicola and Columbinus.

a [39] But since in the preceding chapter we have sufficiently recorded how Count Hugo the unjust became the heir of S. Deicola; it now remains for us to set forth with a more attentive pen also certain wondrous works of the holy Father. The Countess is deterred by a portent from seizing the Saint's relics: Hildegard, the Countess, wife of that same Hugo, on a certain occasion, drawn by curiosity, rashly entered the oratory of the holy Father with priests and the rest of the crowd of the faithful, to carry away with her something from the remains of so great a Father to Alsace as a very great gift. And when with much effort they were sweating to lift the lid of the sacred sarcophagus, suddenly so great an earthquake shook all the buildings, followed by the most tremendous thunderclaps and terrors of lightning, that all were driven senseless and shaken by the densest blindness; to such a degree that scarcely anyone for nearly two hours could see his neighbor. Then the Countess, compunct in heart, experienced in brief how much the glorious merits of His beloved Deicola avail with God.

[40] But since she was proven to have labored to no avail at the tomb of the holy Father, she boldly approached the sepulchre of Blessed Columbinus to search it, so that she might at least seize something of the disciple, she seizes a tooth of S. Columbinus, and does not venerate it worthily enough: from whom the master had been divinely denied. O wondrous judgments of God! She approached with a few, easily opened the tomb, and snatched for herself one single tooth with great haste; and closed the tomb again. But after she examined the tooth, in womanly fashion she began to doubt whether she ought to venerate as a relic what she had obtained so easily and without resistance: and in order that some displayed miracle might give her faith, she ordered burning coals to be heaped up in the oratory, and cast the tooth into the middle. What more? Quicker than one can say it, the tooth gave the loudest crack; it leapt as far as matter obstructed it, victorious and unharmed. At length, having become believing, she took care to collect the precious pledge, and placed it with herself with great diligence. From that hour, and as long as she lived above, the pain of teeth did not depart from her even for an hour. Then, led by late repentance, she is punished with pain of the teeth, she restored the tooth to the tomb; yet the pain remained immovable in her. And why the Saint of the Lord permitted his tomb to be opened, yet did not wish anything to be carried away, let whoever wishes say: for me, it is not clear. One thing alone is evident: that because monks are accustomed to shun the company of women, what the perfect Father took care to observe in his life, this he did not wish to be violated after death either. Then it became openly known to all how great the merits of the Master are, if those of the disciple are so great.

CHAPTER X.

Lure restored by Blessed Balthrann.

a [41] I do not think the page should be silent about what nearly all the inhabitants of Europe necessarily happened to feel. After Count Hugo and his sons, whom we listed above, whether willing or unwilling, as they had vowed to God and S. Deicola, returned the holy place in freedom; they began to search carefully through monasteries and through many cells of the wilderness, if anywhere they might find a friend of Christ and an instructor of true religious life, who would support the place in a paternal manner and with monastic order, and under whose command they might bear the standard of sacred obedience. Now at that time there was a certain intimate friend of almighty God, named Balthrann, of praiseworthy life in all respects, The holiness of Blessed Balthrann the hermit, who was then acknowledged by all to have led the eremitic life blamelessly for fifty years; and already almighty God had wrought so many miracles through him that not even the Adriatic gulf could contain his name, but even among the Greeks his renown was celebrated; on account of the greatness of his celibate life. I say nothing of the Kings of the earth and the nobles. That most famous Prince Otto, who was then reigning, was accustomed to visit him frequently, and exalted his place with the greatest gifts abundantly: to such an extent that the venerable Father himself, on account of the frequency of guests, constructed a secluded little hut for himself in which he might commune with himself: but the place which he had first established, having gathered a not inconsiderable company of monks, he devoutly fitted for monastic discipline.

[42] And when the holy man had been vigilant for some years in the winning of souls, the ancient enemy, through his agents, began to harass him with many injuries, grieving that daily loss was being inflicted upon him regarding souls which the man of God snatched from his teeth and strove to restore to God. Having seized an opportunity, Two Bishops covet his possessions, two Bishops, incited by the plague of avarice, began with gaping jaws to invade that same place; not because they cared about the place, but so that the goods which the generosity of the faithful had granted to the place for establishing the service of the divine school, waiting meanwhile in suspense for his sacred death, they might with rapacious zeal completely claim for themselves: of whom one was the administrator of the Church of Metz, and the other was the steward of the fold of Strasbourg. And while such rams of the Churches were long contending over the goods of the blessed poor man of Christ, heaped up from heaven (for one of them claimed it should yield to his jurisdiction on the pretext of the parish; the other, on the grounds of the place's subjection), on a certain occasion the servant of almighty God was seized by a very great illness, and was brought near to death. When the report of his illness had flown through the neighboring provinces, the vultures of both Bishops, with famished beaks, invaded the cell of the man of God and waited suspiciously for his happy passing. When he had learned of this, he suddenly began, by the healing heavenly clemency, to grow stronger and improve: and summoning some of the personal representatives of those unjust men to him, he diligently inquired the reason for their waiting. When they had narrated according to the state of affairs, the man of the Lord replied: But I am not ignorant of the effort of your will, and the machination of the enemy of the human race. Depart at once; He divinely understands this, and that he will recover from his illness, for I am not dying now: and believe me, it will not happen to you as you desire, that the offerings of the faithful which I happen to possess, you should be able to uproot after my death. With such a retort, that whole assembly departed thence greatly confused.

[43] The man of God, however, desiring more to have the Lord Himself, who gave them, as the heir of his possessions, rather than the world, began with a generous hand to spend lavishly all that he had on the poor and clergy, wishing to divest himself completely, and now as an old man to undertake a pilgrimage for Christ, and to devote the days granted him to sacred leisure at Rome, as a doorkeeper and private person at the threshold of the most Blessed Prince of the Apostles. And when this had been bruited abroad to Hugo and his sons, with tearful entreaty they eagerly petitioned the man of God not to desert them as orphans and bereaved. To whom the blessed man replied that in no way would he endure there any longer, but wished to give place to envy, He is invited to Lure by Hugo and his sons, and that it had been so destined for him by the Lord. But they, with very tearful eyes, began to urge the man of God all the more, saying: O special friend of Christ, and unshakeable pillar of the holy Church, hear your servants, and do not leave us desolate. Let your fatherhood know that we have long been desirous of the monastic life in character and in conduct; but we have not been able until now to find a leader and Father. Wherefore, holy Father, may it please you to come with us nearby, to a certain holy place, most suitable for monastic life, which is called Lure. To whom the man of the Lord replied: What does that place have to do with you? They said: Nothing indeed belongs to us; but a most blessed man, named Deicola, who was also a disciple of S. Columban, merited it from the Lord as an inheritance. He himself built the place, and subjected it to monastic discipline, and by his holy presence he daily shines with miracles there. But it happened by a certain occasion that our parents invaded that same place not many years ago, and possessed it as their own. But now we have been so divinely terrified there that in the presence of so great a Father, we hold ourselves bound by the most dreadful oaths very recently, to undertake the monastic profession shortly and to keep stability there perpetually.

[44] To these things the pious man replied: It is written, Whatever you do, do with counsel, and after the deed you will not repent. Ecclesiasticus 32:24. If it pleases the divine providence that I should move from this place and yield to your exhortation, make such a pledge to me, in the sight of our Brothers and of the rest of the faithful, that you will carry all the ornaments of divine worship which I have with me, safe and intact, there, and deliver them to me there undisturbed; He sends men to explore the place first, on this condition, namely, that I first send thither one of our faithful Brothers, a trustworthy man, who shall diligently test the place in forests, fields, meadows, fisheries, and in all things which the utility of monks requires; because I shall not come alone, but shall bring my Brothers and servants with me. To these words they said: Let it be done, according to your will, Father; and having made an oath in the assembly of many, as it pleased the holy man, he sent with them his nephew, named Werdolph, whom he had instructed himself, and in whom all his hope after God rested. Who, when he had tested the truth of the matter with all diligence, returned to the man of God and brought a joyful report; and after he had disclosed the place to him in private, he added: We must be cautious, he said, lest we place easy trust in these men. The place itself, as all the natives attest, is subject to Roman dominion, and by subscribed tribute is subject to the Supreme Pontiff. Wherefore, if in the presence of Prince Otto they are willing to restore the place, and return it to its former liberty, let us receive it from the Imperial hand itself; with such certainty, namely, that unto perpetuity no one may be permitted to violate what the scepter-bearing majesty decrees shall remain inviolate.

[45] The man of the Lord replied to this: May your counsel be acceptable to almighty God. Now therefore gird yourself, take up the road of obedience, and hasten to make all these things known to the Emperor on my behalf. He, immediately striving to obey the Father's command, having mounted horses, with a prosperous journey approached the Emperor, and made known what was being discussed. If anyone should object to me with an envious eye that that same Prince was not yet Emperor at that time, I easily refute him by that twisted syllogism that the honor superadded is accidental; but the essence persists in identity: and because he could be made what he was made, the power was always present to him, but the act succeeded at its due hour. But these are by way of digression; for let us pursue what has been begun. When the most pious Prince had learned all these things, he gave thanks to the Discoverer of all things, and afterward said: Hear, all counselors of equity and faithful friends: I have often considered that Father of ours, the blessed man Balthrann, because I love him from the depths of my heart, whether he would consent to be elevated to pontifical honor; but now, as I see, the poor man of Christ prefers to persist in the arena of sacred combat rather than to be made prosperous by the trappings of this world. And behold, his most trustworthy messenger, through whom he faithfully sends word to me that he wishes to die in pilgrimage for Christ, and to leave to envy the place he has hitherto inhabited. Now there is a place in the parts of Burgundy, quite suited for the sacred life, which Count Hugo and his sons have hitherto possessed by usurpation; which the holy man requests to be freely assigned to him from our dominion; and all things which almighty God has granted him for establishing His service, to be attached perpetually to that same place by the authority of our empire. For that place, under the advocacy of our empire, is subject to the Roman and Apostolic See. The courtiers replied, By the authority of Emperor Otto, he receives possession of Lure: and the Emperor's counselors said: If it please your majesty, Prince of all the earth, let those men who have hitherto claimed the place for themselves against right and justice be summoned before your sight, and let them publicly surrender it by public law, and by the firmest oath make such a pledge to all your faithful, both soldiers and private citizens; that from this time forth and unto the ages, neither they themselves, nor anyone of their succession, shall presume to renew that iniquity, or dare to disturb that same place by force or power; but firmly and inviolably (as it was from the beginning of the place's founding) among the Brothers serving God and S. Deicola there, there shall remain free judgment to elect an Abbot according to God, who shall preside over the place with power, without any contradiction. Moreover, let the Imperial majesty take care to inform the Apostolic Bishop, so that by the authority of the heavenly keys he may compose a decree of privilege, make it indissoluble with the seal of anathema, and confirm it with the seal of the Apostolic name. Why is it necessary to delay so long over particulars? All things, according to what pleased the Divinity, the devoted Emperor fulfilled at the counsel of the faithful: he called the sacrilegious invaders of the sacred place unjust: by universal law he received the place, and under a thousand witnesses handed it over with authority to the blessed man (as was described above): and he also committed it to Duke Rudolph and the aforementioned Counts to be guarded under the condition of their fidelity, together with the goods divinely bestowed upon the holy man.

[46] In such a manner, therefore, the man of the Lord was enthroned in the ruined place of Blessed Deicola, with his monks and servants, and all things which the divine generosity had granted him. And it was very necessary he restores it, that he bring with him a supply of provisions, because he found the place lamentably destitute of all things necessary for human life. Then he gave every effort to how he might renew the place spiritually. The monastery of the ever-Virgin Mary, which had previously been there in very small form, he honorably enlarged, exalted, and brought to completion. He constructed workshops as best he could in a short time, so that the monastic discipline, which always flourished with him, could be observed inviolably by the monks. He shines with miracles after death. The venerable Father entered that same place on the vigil of the Apostles Simon and Jude; and in that same year, on the day of the Assumption of the perpetual Virgin Mary, as had been divinely foretold to him many years before, full of the Holy Spirit, he died; and was buried on the right side of the altar of the monastery, Werdolph succeeds him, which he himself had renovated for the better. There indeed, more frequently, when the faith of those asking demands it, he shines with miracles; and when he had sought the heavenly kingdoms, in the governance of the monastery his nephew Werdolph succeeded him, who still survives, and himself lives a celibate life, and for all who wish to live rightly, he shines forth as a lamp.

CONCERNING S. ULFRID, OR WOLFRED, MARTYR IN SWEDEN.

Year 1028.

Ulfridus sive Wolfredus, Martyr in Suecia (S.)

[1] Among the Apostles of the Swedes, Ulfrid, or Wolfred, is counted; whose birthday is set on 18 January by the English Martyrology, and after it by Ferrarius. His martyrdom is thus narrated by Adam of Bremen in his Ecclesiastical History, book 2, chapter 44. The birthday of S. Ulfrid, At that same time, a certain man from England named Wolfred, impelled by divine love, entered Sweden and preached the word of God to the Pagans with great confidence. When by his preaching he had converted many to the Christian faith, his zeal, he began to anathematize the idol of the nation, named Thorstan, in the council of the Pagans; and at the same time, seizing a double-axe, he cut it to pieces. For such deeds he was immediately pierced with a thousand wounds, his martyrdom, and sent forth his soul, worthy of the laurel of martyrdom, to heaven. His body the Barbarians tore apart and, after many insults, plunged into a swamp. These things, truly ascertained, I have committed to memory: although there are also other things that are still worthy of being written. So he says, who was made a Canon of Bremen forty-nine years after Wolfred's death.

[2] The same account from him is reported by Albert, Abbot of Stade, in his Chronicle at the year 1028; Albert Krantz, book 4 of Metropolis, chapter 8; Baronius, volume 11, year 1028, number 10; and Johann Vastovius in Vite Aquilonia, who interprets Thorstan as a statue of Jupiter, as it were Thore steen, from Thorus, or Thoron, the God of the Swedes. Thorus, God of the Swedes. And indeed Johann Magnus, in his History of the Swedes, book 2, chapter 9, writes that Thorus was held similar to Jupiter, as president of the air, thunder, lightning, clouds, and storms, as bestower of fertility, and as Prince of the other gods among those nations; and that Thursday and the month of January were dedicated to him. Krantz writes that Ulfrid proclaimed in the assembly: If your God Thorstan is powerful, let him avenge himself.

CONCERNING BLESSED FACIO, CONFESSOR, AT CREMONA IN ITALY.

Year 1272.

Facius, Confessor Cremonae in Italia (B.)

[1] At Cremona in Cisalpine Gaul, on 18 January, the birthday of Blessed Facio, Confessor, is celebrated; who, although he has not been solemnly enrolled among the Saints, The birthday of B. Facio, Filippo Ferrari writes in the Catalogue of the Saints of Italy that the Apostolic See has granted to the Church of Cremona and Verona that the Ecclesiastical office be recited there concerning him. Of him the same Ferrari writes in his general Catalogue of Saints: At Cremona in Cisalpine Gaul, S. Facio the Confessor.

[2] His life, The same author writes that his life was published at Cremona in the year 1604. That is perhaps the one which Peregrino Merula reports was published in Italian by Leonardo Gregorio, Master of Ceremonies of the Cathedral Church of Cremona. We have not yet obtained it. We give what Ferrari composed from it. Merula published a brief version in Italian in his Sanctuary of Cremona; who reports that this inscription is read at his sepulchre: The bones of Blessed Facio, a man of good faith and piety, whom Verona claims as its own his epitaph, because it bore him; Cremona claims as its own, because it received him as a citizen while living and took him in at death. The overseers of the church had the bones brought here in the year of the Lord 1540. The Bishop of Cremona at that time was Benedetto de' Acolti.

[3] A chapel stands at Cremona which some think was built by Facio himself and dedicated to S. Prisca, his chapel, for her image is seen in the choir. It began to be called the chapel of B. Facio not long after his death. The administrators of the greater hospital restored it when it was already crumbling with age, restored, adding above the doors for a memorial this inscription: This sacred church of B. Facio, made unsightly by age, the overseers of the great hospital adorned for their remarkable piety and for the public honor in the year 1600. And those same administrators arrange each year that the deeds of B. Facio be expounded in a sermon in the cathedral basilica on his feast day.

[4] Then in the year 1614, on 8 June, the bodies of B. Facio and other Saints were solemnly translated. Inscribed on the casket: The body translated, In the year from the birth of Christ 1614, on the seventh day of June, the body of B. Facio, Confessor and citizen of Cremona, was entrusted to this chest with splendid civic ceremony by the Most Illustrious and Reverend Lord Giovanni Battista Brivio, Bishop of Cremona. The sacred body is enclosed in a cypress casket, covered with white damask linen cloth adorned with golden fringes; and above is painted the image of the same Blessed, which was prepared at the expense of the overseers of the hospital. with a solemn procession, In the public procession this casket was carried around by four priests, under a most elegant canopy of white damask linen cloth, which six priests supported, dressed in white tunics, which they call tunicellae.

[5] On the road which leads from the church of S. Helena to that of S. Nicholas, a triumphal arch was erected, of which this was the inscription: The people of Cremona, to their own Saints Homobonus of old, with an arch and emblems, now a citizen of heaven, and Himerius, Bishop of Amelia, whose patronage they have long implored; and to Blessed Facio, who gleams in heaven with the torches of all the virtues, for their pious and chaste benefits, in the triumph of the sacred bones, in gratitude, erected this. Between the very columns of the arch was seen a statue of B. Facio, with an emblem of a door of Doric workmanship added, and of two lions in the base, with the motto: They keep watch, who guard. Above the crowns of that same arch, another emblem was placed, namely a wheel or little grinding stone of a gem-cutter, with the inscription: By removing, it adds.

[6] These are largely from Merula. Concerning S. Homobonus, who is mentioned here, we shall treat on 13 November; concerning S. Himerius, on 19 October.

LIFE FROM FILIPPO FERRARI.

Facius, Confessor Cremonae in Italia (B.)

From various sources.

[1] Facio, born at Verona, after the persecutions which he endured in his homeland over a span of thirty years, departing thence, came to Cremona around the year of salvation 1226, B. Facio the goldsmith, where, practicing the goldsmith's art, he distributed whatever he earned to churches and the poor. When his goodness became known, he was appointed by the citizens to oversee the alms customarily given by the city for the poor and the sick.

[2] Having returned to his homeland to be reconciled with his enemies, he was denounced by calumny to the Scaligers, who held dominion in Verona, He is thrown into prison at Verona, and was committed to prison. There, when he had freed many sick persons who were brought to him because of the holy man's known sanctity (among whom were a noble woman's infant, who for eight days had been without milk and food and was at the point of death, freed by the miracles he performs, and a woman possessed by a demon for eighteen years), he was released, together with the other captives, through the intercession of the people of Cremona, who had come to the aid of the Veronese in war, and returned to Cremona: where, having built an oratory, he founded a society of men who would visit the sick and imprisoned, clothe the naked, He founds the Order of the Holy Spirit, feed the hungry, and perform other works of piety, which was called the Order of the Holy Spirit.

[3] Whenever he had leisure to practice his art, he worked only on sacred objects, and those without charge. He was much given to prayer, He works without charge, and frequently visited churches: he undertook many pilgrimages, traveling to Rome, and to Spain to visit the body of the Apostle S. James. He gave to the Cathedral church as a gift certain works in silver, which are still displayed, among which is a chalice miraculously preserved works that he made, which, when more precious objects were consumed by a fire that broke out in the sacristy, was divinely preserved, and, what is more wonderful, was found unharmed in the church at the altar of the Blessed Virgin Mary.

[4] Called to a certain nobleman who, having been abandoned by physicians with his health despaired of, and having already received the Sacraments, was about to render his soul, he predicted that the man would regain his health He predicts health for a sick man, if he vowed to go to S. James: who, having made the vow, immediately rose from bed, to the astonishment of all: and Facio, accompanying him to fulfill his vow, brought him back to his homeland after many dangers overcome by land and sea.

[5] He is appointed Visitor of monasteries. The Bishop of Cremona, moved by so many signs and virtues, appointed him General Visitor of monasteries of women and men. He, at length, having completed so many labors, was seized by fever, and fortified by the sacred rites, rendered his soul to God in the year of salvation 1272. His body, which became famous for many miracles, was honorably buried by the entire clergy and people. He shines with miracles after death.