African Martyrs Felicianus

CONCERNING THE HOLY AFRICAN MARTYRS FELICIANUS, PHILAPPIANUS, AND 124 OTHERS.

Felicianus, Martyr in Africa (S.) Philappianus, Martyr in Africa (S.) 124 Companion Martyrs, in Africa

The triumphs of these champions are celebrated on 30 January. Their names are variously expressed in the Martyrologies. The Roman reads thus: In Africa, the passion of the holy Martyrs Felicianus, The names of these Saints in the sacred records, Philappianus, and 124 others. The Carthusians of Cologne in their additions to Usuard: In Africa, Pellicanus, Clerilicianus (probably Clerus and Licianus, or Felicianus), Philippianus, and 124 others. The manuscript Martyrology of S. Jerome: In Africa, Pellianus, Derus (probably Clerus), Felicianus, and 124 others. The manuscripts of Utrecht of the Church of S. Mary, and of Trier of the monastery of S. Martin: In Africa, 124 Martyrs. The manuscript of S. Martin of Tournai: In Africa, the birthday of the holy Martyrs Clerus, Pellianus, Philippianus, and 123 others. Galesinius records them on 31 January. A certain Pelianus who suffered with Tharsicius and Thyrsus under Decius at Alexandria is, as we believe, distinct from this one, whether Pellicanus, or Pelianus, or Felicianus; unless, on the authority of some manuscript, Galesinius, having detached him from this day, rashly conjoined him with those.

CONCERNING S. ALEXANDER, MARTYR.

Under Decius.

Alexander, Martyr (S.)

From various sources.

[1] He has been inserted into the Roman Martyrology by Baronius, with this eulogy: Likewise, of Blessed Alexander, who, seized in the persecution of Decius, resplendent in the venerable hoariness of old age and in his repeated confession, rendered up his spirit amid the torments of the executioners. The birthday of S. Alexander the Martyr. Whence he drew this he indicates in his Notes: Of whom, he says, Bede treats at length on this day, and also Ado, and the ancient manuscripts agree. Moreover, this Alexander is far other than that Bishop of Jerusalem, of whom the same authors write on 18 March. The words of Ado and the Vulgate Bede are: Likewise, of Blessed Alexander. He, in the Decian persecution, was brought before the judges for the confession of the faith, and committed to the chains of prison. Who, resplendent in the venerable hoariness of advanced age, after he had frequently glorified the Lord by his sufferings and torments, when he was called from chains to tribunals and from tribunals recalled to chains, rested with a blessed end amid the torments alternately succeeding one another.

[2] Canisius has the same: the Carthusians of Cologne in their additions to Usuard have the same; but they note that he seems to them the same who is venerated on 18 March: On the same day, according to Ado, they say, of Blessed Alexander. He in the Decian, etc. and then: Whether he is the same who is venerated on 18 March? He seems to be the one whom Usuard places on 15 March. That was perhaps the reason why, having recorded him on this day in his first edition, Molanus omitted him in the later ones. Expressly the same identification is made in the Martyrologies titled with the name of Usuard but amplified here and there: those of the Society of Jesus at Antwerp, of the monastery of Alberg, of the House of S. Paul at Utrecht: Likewise, at Jerusalem, of Blessed Alexander the Bishop: who, in the Decian persecution, was brought before the judge for the confession of the faith, and committed to chains; who, resplendent in the venerable hoariness of advanced age, after he had frequently glorified the Lord by his sufferings, dragged now from tribunals to chains, now from chains to tribunals, rested with a blessed end amid the torments alternately succeeding one another. The Martyrology of Cologne has the same; the same, but somewhat more briefly, the manuscript Martyrology of the Church of Brussels. Maurolycus also: At Jerusalem, of Alexander, an aged Bishop and Martyr under Decius. The manuscript Florarium: At Jerusalem, the birthday, or translation, of Blessed Alexander, Bishop and Martyr, in the Decian persecution.

[3] We too indeed incline to the opinion that he is the same; but we do not wish without manifest reason to dissent from the judgment of Baronius, a very great man; especially since there are also manuscripts which simply call him a Martyr, not a Bishop. The manuscript of S. Lambert of Liege: Likewise, of Blessed Alexander the Martyr. The manuscript of the Professed House of the Society of Jesus at Antwerp, and the manuscript of Centula: On the same day, the passion of Blessed Alexander the Martyr. The manuscript of S. Mary of Utrecht: Likewise, of Blessed Alexander the Martyr, who suffered in the time of Decius. Galesinius also: On the same day, S. Alexander. He, under the Emperor Decius, was cast into chains for the faith, and when he was led back and forth from prison to tribunal, rendering glory to God amid the very torments, being very old, he rested in the Lord. He certainly suffered the same things. Otherwise, what Eusebius relates concerning the confession of S. Alexander, Bishop of Jerusalem, in book 6 of the Ecclesiastical History, chapter 32, and we from him on 18 March, are identical.

CONCERNING S. HIPPOLYTUS, PRIEST OF ANTIOCH, MARTYR.

Third century.

Hippolytus, Priest and Martyr of Antioch (S.)

[1] Illustrious is the memory of S. Hippolytus, Priest and Martyr, in all the Martyrologies of the Latins. Usuard, the Vulgate Bede, Ado, Notker, Bellinus: At Antioch, the passion of Blessed Hippolytus the Martyr, The birthday of S. Hippolytus, who, having been somewhat deceived by the schism of Novatian, by the working of the grace of Christ was corrected and returned to the charity of the Church, for which and in which he afterward consummated an illustrious martyrdom. The more recent writers agree: Maurolycus, Galesinius, Canisius. More briefly the old Roman and the manuscripts of S. Jerome and others: At Antioch, the passion of S. Hippolytus. Wandelbert:

And the third day sounds of Hippolytus for the city of Antioch. More fully the Roman Martyrology: At Antioch, the passion of Blessed Hippolytus the Priest, who, having been somewhat deceived by the schism of Novatian, but by the working of the grace of Christ corrected and returned to the unity of the Church, for which and in which he afterward consummated an illustrious martyrdom. He, being asked by his people which sect was the truer, execrating the dogma of Novatian and declaring that the faith which the chair of Peter guards was to be held, offered his throat to the sword. Peter de Natali, book 3, chapter 60, Galesinius, and Ferrari record him on 28 January.

[2] Prudentius excellently describes the recantation of S. Hippolytus in his hymn 11 On the Crowns:

I find that Hippolytus, who once as a Priest Had embraced the schism of Novatian, denying what is ours to follow, Promoted to the distinction of martyrdom, bore The luminous rewards of a bloody death. Nor marvel that the old man, once of a perverted dogma, his conversion from the schism, Was enriched with the gift of the Catholic faith. When now the victor was being seized by the raging foe, His soul exulting, for the destruction of the flesh, He went, accompanied by many in the love of his people, Asked which sect was the better; He answered: Flee, O wretched ones, the execrable schisms Of Novatian: return yourselves to the Catholic peoples. Let one faith prevail, which was established in the ancient temple, Which Paul maintains, which the chair of Peter holds. What I taught, I am ashamed to have taught: I discern a venerable Martyrdom, Which I had thought to be absent from the worship of God. When with these words he had turned the people from the wrong path, And had shown them to follow where the right way calls, And offered himself as a guide of the right, scorning the byways, He who was formerly the author of error, etc.

Baronius recites the same from Prudentius, volume 2, year 255, number 34, where he rightly observes that three Hippolytus Martyrs are conflated into one by Prudentius: this Priest of Antioch, the Roman Soldier who is venerated on 13 August, and the Bishop of Portus who is venerated on 22 August.

CONCERNING S. SERENA, MARTYR, AT METZ IN BELGIC GAUL.

Under Diocletian.

Serena, Martyr at Metz in Belgic Gaul (S.)

From various sources.

I. The birthday, deeds of S. Serena.

[1] At Metz, in the convent of nuns of S. Mary, on the third day before the Kalends of January, the solemn commemoration of S. Serena the Martyr is celebrated. Her body, brought from elsewhere, is religiously preserved there. Some make her a Spoletan, others a Cordoban. Andrea Saussay in the Gallican Martyrology writes thus: The birthday of S. Serena, At Metz, the translation of the precious body of S. Serena, Virgin and Martyr, who, at Cordoba in Spain, while she was rendering various consolations to the Martyrs, was denounced to the impious Judge on this account, and under the persecution of Diocletian, after various torments endured for the steadfast assertion of the faith, having completed an illustrious combat, she bore away with the palm of victory the well-earned laurel of imperishable eternal glory. But Martin de Roa, one of ours, has described the deeds of the Saints of Cordoba with the greatest diligence, and does not list any Serena among them.

[2] There exists in the French work of Rene Benoit on the lives of the Saints, a life of S. Serena, which is said to have been translated into French in the year 1571, her Life, at the request of Blanche de Hassonville, Abbess of the aforementioned convent, by Toussaint Roussel, then a Canon of Metz, later a Priest of the Society of Jesus. We labored long and hard to obtain the Latin original: nothing was found, either in that convent or elsewhere. We suspect that the story was perhaps more fully described from certain Lessons: or certainly, even if he merely translated it, it is nevertheless not very ancient, since it cites the Mirror of Vincent of Beauvais, and makes mention of S. Clare and S. Elizabeth, Landgravine. Wherefore we did not think it worth rendering in full into Latin. We have briefly excerpted what properly pertains to the historical narrative.

[3] Roussel contends that she is the Serena whose mention occurs in the Acts of S. Sabinus, Bishop of Assisi and Martyr; and says that her body was brought from Spoleto to Gaul by Theodoric, Bishop of Metz, and donated to the said convent of S. Mary. These things are found concerning her in the cited Acts: But after six days, hearing these things, a certain matron, She visits the captive Martyrs: named Serena, from the city of Spoleto, who was a widow of thirty-three years, most Christian and fearing the Lord, devoted to prayers and fastings and almsgiving, used to come by night to S. Sabinus the Bishop, and tending to him, would embrace his feet and kiss them, and gathering up the hands of S. Sabinus the Bishop in her house, she placed them in a little glass vessel, and preserved them with aromatics, which, touching them day and night, she would place upon her eyes.

[4] At the same time Serena brought to S. Sabinus the Bishop her blind nephew Priscian, whom she loved dearly, on whom physicians had exercised every art of medicine, [she obtains sight for her blind nephew, by the prayers and touch of S. Sabinus the Bishop:] and had been unable to cure him. Having presented him to S. Sabinus the Bishop, Serena said to him: My lord, I adjure you by Christ, in whom you and I believe, that in His power you would place your arms upon this servant of yours, and pray to God the creator of heaven and earth and of all things, and I believe he will receive his sight. Then S. Sabinus the Bishop placed his stumps upon the eyes of the blind man, and began to say with tears: Lord God, creator and merciful ruler of all things, do your good will for those who hope in you. And kneeling with weeping he said: Lord God, be propitious to me a sinner who calls upon you; who are the true light, enlighten those who hope in you, for we are not worthy, we who are left in our sins. In you your servants hope: enlighten our darkness, for you are the light of truth and of life; and you said, Lord: Whatever you shall ask in my name, you shall receive. Through our Lord Jesus Christ, and the Holy Spirit, who lives and reigns with you forever and ever. And when all had responded, Amen; S. Sabinus placed his stumps upon the eyes of the blind man saying: May He open your eyes who opened the sea and led Israel through the midst of it; may He Himself bring light into your eyes, so that all nations may know that He is the creator of all things visible and invisible, and that He is the one who opened the eyes of the man born blind. Then the eyes of Priscian, the nephew of Serena, were opened; and all who were in custody saw the wonderful works of God, which the Lord Jesus Christ wrought through S. Sabinus the Bishop, etc.

[5] And shortly after, having narrated the conversion and martyrdom of Venustianus, vir clarissimus, Governor of Tuscany, these things are added: At the same time the tribune Lucius seized S. Sabinus the Bishop and brought him to the city of Spoleto, She buries S. Sabinus: and without a hearing ordered him to be beaten until he should expire; and when he had been beaten for a long time, he gave up his spirit. His body was collected by a certain matron Serena, who had already collected his hands, and she joined them to the body, and buried him at about two miles from the city of Spoleto, on the seventh day before the Ides of December.

[6] These things concerning Serena are recorded by all who write the acts of S. Sabinus, which we shall give on 31 December. Certain other things are reported by Roussel: that Serena was instructed from her earliest age by S. Sabinus the Bishop in the mysteries of the Christian religion and in the precepts of true piety and the other virtues: She was a virgin though called a widow, that she preserved her virginity inviolate even in marriage, as previously S. Cecilia and others: that she withdrew into a convent which had been founded in the countryside near Spoleto by the mother of S. Sabinus: that here she led a most holy life, often learning secret things from heaven: that thence she was frequented with a great concourse of people of every rank, even by night, and was accustomed to impart opportune consolations and counsels to all: famous for miracles: that she extinguished by her prayers and by presenting a cross a fire that was consuming the buildings of that convent with conflagration. These things, because they are not attested from elsewhere, and some may seem not well suited to those most difficult times of the Church, we neither wish to confirm, nor is it altogether right to reject: for there were both then and before gatherings of pious women, even in the city of Rome itself, constantly engaged together in the pursuit of piety, so that in rural Umbria some such community could have coalesced. If she was a virgin, this was perhaps unknown to the common people, as was proper, and therefore she was called merely a matron. If she was instructed from her earliest age by Sabinus, especially when already a Bishop, he must have been of advanced age when he suffered martyrdom. That there was a wide sowing of the Gospel, even long before, among the Spoletans and neighboring peoples, is evident from what is related in the acts of S. Felicianus, Bishop of Foligno, on 24 January.

[7] The same Roussel reports that Serena appears to have ended her life by martyrdom; and that this is consonant with the devil's hatred against the flock of Christ, with the cruelty of the tyrants who then held power, and with the piety of Serena herself, crowned with martyrdom, by which she visited and fed captives, and buried the slain: although Theodoric the Bishop, who brought her body to Metz, was unable, even with great effort, to find anything concerning her deeds beyond what we have related from the Acts of S. Sabinus. She is certainly venerated with the office by which Virgins and Martyrs are customarily honored, and in the ancient Martyrologies (of that convent, or perhaps of the Church of Metz) is called a Virgin and Martyr.

II. Translation, miracles.

[8] Theodoric, Bishop of Metz (as we said from the Chronicle of Sigebert on 24 January when treating of S. Felicianus), being bound to the Emperor Otto I by blood, affection, The body of S. Serena brought to Metz, and intimacy beyond all others, while serving under him for three years in the Italian expedition, collected many bodies and relics of Saints from various places in Italy, by whatever means he could: first from Marsica, S. Elpidius the Confessor... from Spoleto, Serena the Martyr together with Gregory the Spoletan Martyr... All these, together with a part of the chain of S. Peter the Apostle, with hairs of the same, and the blood of S. Stephen the Protomartyr, and a part of the gridiron of S. Lawrence the Martyr, donated to him by Pope John, together with many other relics of Saints, Bishop Theodoric translated into Gaul in this year (970), and placed them in the church of S. Vincent the Martyr, built by him on the island of the city. Vincent of Beauvais has the same, book 24, chapter 88, where he also mentions Serena, whose name Roussel found missing in his copy, because perhaps, as in the Venetian edition of the year 1591 and the Douai edition of the year 1624, he read Serenum, not Serenam.

[9] Moreover, the most praised Bishop Theodoric's life was written, as Sigebert of Gembloux attests, by himself; we have not seen it. Roussel professes to have received the following from it: Near Spoleto there rested the body of S. Serena the Virgin, in the convent and church of S. Sabinus the Martyr outside the walls of that city, where it was resplendent with very many miracles, with an immense multitude of people flocking there daily, and very often spending the nights themselves with torches, candles, and lamps. Theodoric sent thither the deacon Rothard and others of his most trusted men, and obtained all the bones of S. Serena. Carried away from Spoleto. Unwillingly indeed did the Spoletans let go so great a treasure, who considered themselves safe under her special protection; but it was necessary to yield to the authority of the Emperor, and to the favor of so great a Bishop. And so the most sacred relic was brought to Metz.

[10] They record that many were rescued from the peril of shipwreck by the aid of S. Serena; that the city of Spoleto itself, worn down by a grievous siege, was liberated when the enemy, Miracles previously wrought: who were striving to scale the walls with ladders, were suddenly seized with numbness and then reconciled; and that the enduring memory of so great an event flourishes even now. When the holy body of the Martyr was being conveyed to Metz, it happened that it was necessary to cross a river by boat: but here a storm suddenly arose and the skiff was overturned, and during the translation. the casket of relics plunged into the waters, and beneath it the Priest to whose trust the relics had been committed. But such was the benevolence of God honoring His Martyr that he, bearing the casket on his shoulders, was cast safely onto the shore together with it by some mysterious force: and soon the bells of the nearby towns and villages rang of their own accord, impelled by divine power: the Clergy and all the people came, roused by the novelty of the prodigy; health was restored to very many who were sick.

[11] As the holy burden approached Metz, the sacred and secular orders came forth to meet it, The body entrusted to the consecrated Virgins. and it was introduced into the city through the Campana gate with remarkable splendor: but then it stood immovable at roughly the midpoint between the city walls and the convent of S. Mary, so that it could not be moved further by any force, as though the holy Martyr were giving a sign that she wished to be placed there, that this was the seat she approved. Nor indeed did the meaning of the portent escape the religious men who were managing the translation. Therefore, having taken counsel together, they convey it into the basilica of S. Mary with no difficulty, as though it were now propelling itself forward of its own accord. Here they joyfully venerate the heavenly treasure thus placed.

[12] Here fevers were cured, Nor did the favor of God or the Martyr stop there, being attested thereafter by very many miracles. A fever had consumed a certain woman with slow wasting for fully seventeen years: she implored the aid of S. Serena, and soon recovered.

[13] In the year 1437, a certain man named Albert, afflicted by fever for an entire year, again: betook himself to that church, and having offered a prayer, was seized by a gentle sleep. Meanwhile the consecrated Virgins assembled for Vespers: he, awakened, exclaimed: Let us praise the merciful God and Savior; I have been relieved of my long illness by the patronage of this holy Martyr. Nor did he thereafter suffer poor health for the rest of his life.

[14] So frequent and certain were the benefits of the invoked Martyr that people vied with one another to flock to her tomb, even for the sake of obtaining counsel in doubtful affairs. Sound counsel obtained, The very Nobles of Metz, before they would set out for assemblies or any other public convention of the province or empire, would spend a wakeful night in prayers in the basilica of S. Mary; reckoning that from thence courage and timely counsels would be supplied to them.

[15] That a healthy tempering of the air could also be obtained, that excessive and therefore destructive rainstorms could be averted, and storms driven away, and other benefits, if the people duly invoked Serena with their prayers, has been established by the experience of many centuries. For this reason the people of Metz had long been accustomed to carry forth the body of Serena from the church of S. Mary with solemn ceremony, and to bear it with remarkable pomp and piety through the crossroads all the way to the basilica of S. Sulpitius. And the prayers of the devout people scarcely ever fell fruitless. Our Rousselius treats of S. Serena at somewhat greater length.

ON S. SABINA, OR SAVINA, WIDOW OF LODI, AT MILAN.

Beginning of the Fourth Century.

Savina, Widow at Milan (S.)

From various sources.

[1] Laus Pompeia (concerning which city, and its destruction and restoration in a more advantageous location, we treated on 19 January under the Life of S. Bassianus) produced, among many others added to the number of the Blessed, Sabina, or, as they commonly write, Savina, The feast of S. Savina, a most excellent matron. Her memory is thus consecrated in the Roman Martyrology at the third of the Kalends of February: At Milan, S. Savina, a most devout woman, who fell asleep in the Lord while praying at the tombs of SS. Nabor and Felix. Galesinius likewise, and from him Canisius: At Milan, S. Savina the matron, through whose piety the bodies of the blessed Martyrs Nabor and Felix were translated to that city.

[2] She is venerated by the Church of Milan with an Ecclesiastical office, in which this third Lesson is recited: Feast at Milan, Savina, a matron of Lodi, during the great storm of persecutions which the Emperor Maximian stirred up, wonderfully practiced the duties of piety. In the city of Laus Pompeia, therefore, she buried by night the bodies of the Martyrs Nabor and Felix, who fought bravely for the glory of Christ the Lord: nor, though terrified by the threats of the impious, did she ever cease to act piously. But having advanced further in good works, the brave matron, after she had piously and skillfully placed the bodies of those blessed Martyrs upon a vehicle, translated them to Milan, to the basilica of Philip; where, praying at their tomb, she fell asleep in the Lord.

[3] Ferrarius writes nearly the same things in his Catalogue of the Saints of Italy, and makes this general declaration concerning the piety and mercy of the most devout woman: She rendered many offices of piety toward Christians detained in prisons, Pious works, and seeking out the bodies of the Martyrs, she took care to bury them honorably, as she was able. We find this written only of Nabor and Felix. Yet it can scarcely be doubted that the same was done by her in the case of others as well. Indeed Franciscus Rugerius, to be cited presently from Gaspar Trissino, writes that she buried Martyrs both at Lodi and at Milan.

[4] In his Annotation, the same Ferrarius writes that she sprang from the noble Tresseni family of Laus Pompeia, as the people of Lodi say. Life written by Gaspar Trissino, Gaspar Trissino, a Theologian of the Somaschian Congregation, elegantly described the Acts of S. Savina, Nabor, and Felix the Martyrs, which were published at Venice in the year 1627 by the press of Jacobus Sarcina. It did not seem fitting, however, to transcribe them here in their entirety, since they are composed in a rather prolix style, and for the most part properly pertain to those two Martyrs, and besides the things that are recorded about Savina in their Acts, he recites scarcely anything about her confirmed by the testimony of an ancient writer. We shall, however, set forth from him those things which he reports as especially pertaining to the illumination of Savina's memory, however they may have been received from earlier generations.

[5] And first indeed, he says, Fortunate, it has come about that the lineage and homeland of her family are very well known to us: Homeland, for both the most ancient and constant tradition of the Church of Lodi, preserved to these very times, testifies that Savina derived the splendor of her birth from the Trissini line, and the authority of historians both ancient and modern who write about Savina establishes the most certain proof. He cites in chapter 13 the Chronicle of the city of Lodi composed by Joannes Mustus, where Savina is called a most holy woman, Family, born of the noble and illustrious Trixini family. So Joseph Ripamontius in the history of the Church of Milan: Her homeland was Laus Pompeia, her line the Trissini, and many were the distinctions which she herself produced and which she received from her ancestors. Franciscus Rugerius: The Trissini family claims Savina as a citizen of Vicenza and Lodi, when it counts its own kinfolk, and takes her as its badge in the first rank of nobility. The Synod of Lodi in the year 1619, celebrated under Bishop Michael Angelo Seghitio, in the catalogue of Saints of Lodi: S. Savina, of the noble de Tressini family, whose memory we celebrate on the 30th of January. Gaspar Trissino traces the origin of the Trissini, or Tressini, family back to the Traezenians, peoples of the Chersonese. Why not rather from Troezen, a city of the Peloponnesus, nearer to Italy?

[6] But from whatever ancestors Savina may have sprung, she was assuredly illustrious in virtue, which is indeed true nobility. Thus the manuscript Acts of SS. Felix and Nabor, which we shall give on 12 July: Then Maximian, angered, ordered them to be beaten with rods and to undergo capital sentence. They were beheaded near the gate of the city, by the river *Scelera. Their bodies a certain matron named Savina buried by night, with spices and with her own resources. This pious and devout woman, a true mother of a household, having secretly taken them from the city of Lodi, SS. Nabor and Felix buried by her, conveyed to Milan and placing them on her vehicle, brought them to Milan, full of religious devotion.

[7] More fully in an ancient codex, which is preserved in the archive of the great Hospital at Lodi, Gaspar Trissino testifies the following is narrated: There were two soldiers, S. Nabor and Felix, who suffered very many torments in the city of Lodi: after they were led bound to Lodi, they were delivered to prison. Blessed Savina visited them by day; they, severely mangled, underwent capital sentence. On the following night the aforesaid Blessed Savina buried the bodies of the holy Martyrs with spices in her own house. Another dark night By heavenly admonition: the Lord deigned to illuminate with the greatest brightness, showing that their bodies ought to be laid to rest in a more suitable place: immediately a star appeared, more brilliant than the rest, which Blessed Savina beholding, began to praise the Maker of all things, understanding that the aforesaid bodies did not rest well in that place: and she, illuminated by the grace of the Holy Spirit, having placed the bodies of the holy Martyrs in a container set upon a cart, and having poured forth prayer, began her journey toward Milan. But when she had reached Legnano, she is asked: What do you have in your vehicle, woman? She answered: The soldiers deceived by honey flowing from the bier, Honey. Not trusting the woman, they drew some, and honey came out of the vehicle. Perceiving which miracle, she confessed that in the vehicle were the bodies of the holy Martyrs Nabor and Felix: and opening the little door of the vehicle, they found the aforesaid bodies there. At which miracle, being converted, they believed in the Lord, and then they gave the aforesaid land the name Melegnano. Converted. S. Savina, pressing on eagerly with the bodies, went to Milan, and deposited them in the garden of Philip.

[8] Others cited by Trissino record the same things: but Paulus Morigia writes that Melegnano, or Melignano, was previously called Gnano, and Franciscus Rugerius calls it Lignano. Trissino himself describes the place thus in chapter 6: Old Laus Pompeia was distant more than ten miles from Milan. Did the name of Melignano come from this? Not far away, at seven thousand paces going straight, one encounters a town irrigated by the river Lambro: Lignano was then its name; but after the fortunate passage of these Martyrs under Savina's guidance, ennobled by that miracle of the honey, it began to be called Melignanum by the inhabitants and neighbors: which name even cultivated writers of the Latin tongue now use; although the vernacular speech of the Lombards, by a perversion of letters as in many other cases, retaining the custom of the Ligurians who change the letter L into R in the pronunciation of their vernacular words, has corrupted it into Merignanum. The town is subject to the Dynasts of the Medici family, adorned with the title of Marquisate by imperial diploma. Concerning this town and its nomenclature, nothing further presents itself for us to pronounce, except that it seems altogether to be what is called Ad Nonum in the Jerusalem Itinerary: Milan, Ad Nonum VII. Lodi VII.

[9] Trissino established that the memorial of this translation was customarily observed on the 18th of May, from a most ancient manuscript Martyrology which exists in the Library of the Friars Minor at Milan, Memorial of the Translation, in which the following is read: At Milan, in the year 310, on the 18th day of May, the Translation of the holy Martyrs Nabor and Felix, and it shall be a greater double feast.

[10] The Garden of Philip, in which the bodies of the Martyrs are said to have been deposited, was named after an illustrious man Philip, whom either S. Barnabas, or, as Tristan Calchus more correctly judges, S. Caius, having cleansed him with holy water, brought to Christ. The Church where the Martyrs were buried. For he thereafter dedicated the garden to the use of religion, elsewhere called the Polyandron of Philip, over which the adjoining house was consecrated as a church by S. Castricianus the Bishop; and soon two other nearby churches, Fausta or Fausti and Portiana, named after Faustus and Portius, sons of Philip: but the latter was afterwards called S. Martin ad corpus, and the former S. Vitalis, as the same Calchus attests. Subsequently, by S. Simplicianus, the successor of the great Ambrose, as Trissino believes, a church was erected for SS. Nabor and Felix, distinguished with the title of a parish: this was granted to the Friars Minor when they were admitted to the city, while Oldradus Grossus, sprung from the ancient Dresena family of Lodi, was holding the Praetorship of Milan, as Calchus writes in book 13. Waddingus writes in the Annals of the Friars Minor, volume 1, year 1212, number 55, that this was done in the year 1255 by the authority of Alexander IV; yet we do not agree with him, since he writes that the garden of Philip, the servant of God, in which he buried SS. Gervasius, Protasius, Nabor, Felix, and other Martyrs of Christ, had already previously been granted to the same Friars Minor. How could Philip, if he lived in the age of Nero and Domitian as all report, have buried SS. Nabor and Felix, who were killed under Maximian?

[11] At last Sabina herself also, while she constantly devoted herself to fasts, vigils, and prayers at the burial place of the holy Martyrs, And Savina herself: piously departed to them in that very place, and was entombed in the same church. Trissino reckons that this occurred around the year of Christ 311, which was the fifth year of Constantine the Great. That her body was discovered by S. Charles Borromeo in the year 1571, on the day after the Nones of September, is attested by Carolus a Basilica Petri in his Life of S. Charles, book 3, chapter 6. Trissino describes this discovery as follows: After S. Charles the Bishop had duly performed these rites, Her body found intact: he entered the chapel which had been restored by the Morigia family after so many destructions of the city of Milan, and there, having repeated the customary prayers, he ordered the marble mausoleum, in which the body of S. Savina was enclosed, to be opened. And behold, an admiration equal to the veneration seized the holy Pontiff, when he beheld the venerable corpse of the most illustrious matron, deposited in the sepulchre for so many years, surviving so many ruins and plunderings, not only unharmed but entirely intact and uncorrupted, and exhaling a most pleasant odor; indeed, as he handled the sacred relics, he found even the cork of the sandals, the linen and woolen coverings, consumed by no decay or age. The fame of this event then drew all the citizens of Milan to the venerable sepulchre: thenceforth there was a constant throng: the greatest veneration, equal to the miracle, was struck into all: no one could be sufficiently sated by the sight of that lifeless body, and everyone thought they were gazing upon the face of one sleeping rather than dead. Hence the citizens, streaming in without order, did not cease to marvel and to praise the omnipotence of God, who both guards all the bones of His Saints and does not allow a hair of their head to perish.

[12] A tooth extracted by S. Charles Borromeo, When sufficient indulgence had been granted to the devotion of the great throngs of citizens streaming in, S. Charles extracted a tooth from the jawbone, which he kept as a treasure, enclosed in a silver case, and carried around his neck as long as he lived; and he placed the whole body of the Saint back in the marble sarcophagus, intact as he had found it. Moreover, he enrolled her blessed soul among his special patron Saints; he celebrated the vigil of her feast with a hair shirt and fasting; The feast piously celebrated; on the feast day itself, he attended divine services nowhere else than in Savina's chapel; after the divine liturgy, having ordered the reliquary to be opened each year, he piously venerated the sacred relics in prayer: one could see Charles there melting into many tears, with the tenderest sighs constantly exhaled from his breast, giving over his whole mind to divine contemplation. And he did not know how to depart from there except after many hours. The casket sealed once more: Moreover, the pious Bishop, fearing lest the wantonness of some unrestrained person might attempt to steal the sacred treasure, or to pilfer something, enclosed the stone casket with iron bars, such as we now see, so that it would henceforth be unlawful for anyone to open it.

[13] But lest so remarkable a miracle, worthy of celebration in every age -- the finding of an intact corpse after so many centuries, The matter attested by public documents, and still breathing forth a most sweet odor to our own times -- should slip from the memory of mankind, S. Charles ordered documents confirmed by witnesses and drawn up by the hand of the Apostolic Notaries Hieronymus Castilionaeus, Bernardinus Cattaneus, Jacobus Regretus, Baptista Corius, and the Chancellor of the Archbishopric himself, Bartholomaeus Pampolio, to be preserved in many copies in his Curia. And the same Carolus a Basilica Petri and Paulus Moriggia, who were writing at that time, attested these things in their histories; as did other most eloquent men of our age, among whom Franciscus Rugerius, who described the prodigious event of the discovery of Savina's uncorrupted body with almost Attic eloquence, consulting the surviving glory of his homeland.

[14] Thus far Trissino; who in chapter 12 testifies that at Milan Savina is venerated by matrons with outstanding devotion, S. Savina venerated by matrons, and why, and especially that she might grant them immunity from excessive menstrual flow: and that in previous years plans had been discussed for establishing a confraternity to promote her cult; such as the same Author conjectures once existed in the church of S. Euphemia at Milan, from the manuscript Martyrology of the Franciscan Library, in which the following is read: On the third of the Kalends of February, at Milan, the celebration of S. Savina, who was a matron of Lodi: she led the bodies of SS. Nabor and Felix to the city of Milan: she lies in the church of S. Nabor: she is greatly honored at S. Euphemia. Finally the same writer records the honors recently paid to the same Saint, especially by the Tressini family, the statues erected, the altars dedicated, and the images placed in a distinguished location. Silvanus Razzius also treats of her in volume 1 of his work on women illustrious for sanctity.

Side Note* Momb. Sileram. 1

ON S. PEREGRINE, CONFESSOR, AT CALTABELLOTTA IN SICILY.

Peregrine, Confessor in Sicily (S.)

[1] Caltabellotta, or Calatabellotta, is a very extensive town of Sicily in the southern district, on the summit of a steep and rugged mountain, with a most delightful prospect of the sea, The double feast of S. Peregrine at Caltabellotta, of Saracenic name and construction, as Thomas Fazellus testifies in Decade 1, book 10, about a thousand paces from the ruins of the ancient city of Triocala, or Tricali: whence the river Isburus, which flows nearby, is now commonly called the Fiume di Caltabellotta by the inhabitants. Here S. Peregrine the Confessor enjoys a double celebration: the first and principal one, with a publicly proclaimed cessation of servile works and a religious observance of the sacred rites extended to the eighth day, on 30 January; the other on 18 August. For the former day our Octavius Caietanus has the following in his Idea of the Work on the Saints of Sicily, and Ferrarius in his general Catalogue of Saints: At Calatabillotta, S. Peregrine the Confessor. Both cite a manuscript life which we have not been able to obtain. But on the 18th of August both write that the commemoration of S. Peregrine is observed. It seems that some translation was made on that day, and solemn eight-day fairs are held there, with no small concourse of visitors.

[2] No proper Office of this Saint exists, and the manuscript Life which was once in someone's hands now lies hidden somewhere in someone's cabinet; certainly, when diligently sought at our request in recent years, it could not be found. We have only received this, that it is recorded as received from earlier generations that Peregrine was Greek by nation, and was summoned to Rome by the Supreme Pontiff in the time of the nascent Church, when his learning and virtue were everywhere celebrated, and was sent to Sicily for the purpose of disseminating heavenly doctrine. When he found that the people of Triocala and their neighbors were dreadfully afflicted by a monstrous dragon (such monsters, Miracles, stirred up at that time frequently by the savage hatred of the devil against wretched mortals, or sent forth from the hellish horde, having assumed that terrible form of portentous size for greater destruction, we read of in many Acts of the Saints) -- when, therefore, he found a dragon here, whose gluttony could not be satisfied except with human flesh, he removed that plague. He then turned a loaf of wheat bread into stone to punish the perjury of a certain woman, which stone is still preserved. We reported a similar miracle used to chastise the perjury of another woman on the 4th of January in the Life of S. Pharaildis.

[3] Relic, A distinguished relic of S. Peregrine is preserved at Caltabellotta, namely a shoulder bone, and it is carried about by supplicants with solemn devotion on those two days dedicated to him. The Sicilians believe that other relics of their patron Peregrine exist at Lucca in Tuscany. And a certain S. Peregrine is indeed mentioned by Caesar Franciottus in his History of the Saints of Lucca, but one far different from this one, a Scot by nation. Finally, S. Peregrine is said to bring health to the sick in general, and especially to those suffering from hernia.

ON S. BARSES, OR BARSUS, BISHOP OF EDESSA, CONFESSOR.

Under Valens.

Barses, Bishop of Edessa (S.)

From various sources.

[1] We have already treated several luminaries of the Church of Edessa in Mesopotamia; on this same day, S. Barsimaeus the Bishop. S. Barses held his See two hundred and seventy years later, or Barsas, or Barsus. Theodoret calls him Barsen in the accusative case, S. Barses, or Barsus, and Baronius supposed that the nominative form was Barses, and so inscribed it in the Martyrology. The title of chapter 15 of book 4 of Theodoret's Ecclesiastical History reads: Concerning Barsus the Bishop, etc. And chapter 16: After the great Barsus had departed, etc. He is called Barsus in the Menologium of Henry Canisius; Barsam and Barsaem in the Topography of Ferrarius, but incorrectly; for he cites Theodoret, in whom he had read Barsem written in the accusative case.

[2] S. Barses is commemorated in the Roman Martyrology on the 30th of January, in these words: Feast on 30 January, At the same place (Edessa), S. Barses the Bishop, illustrious for the grace of healings; who, banished by the Arian Emperor Valens to the remotest shores of that region for the Catholic faith, ended his life. The Greeks celebrate him on the 15th of October; And 15 October; on which day the Menologium reads: On the same day, the commemoration of our holy Father and Confessor Barsus, Bishop of the city of Edessa, who lived under the Emperor Valentinian. He, having performed many miracles, departed to the Lord. The Menaion treats of him at greater length; in it too a correction must be made, since they report that he was banished by Valentinian, whereas Valentinian was an orthodox and devout Emperor. But his brother Valens, who was taken into partnership of the empire by him on 29 March 364, and held the East until 9 August 378, and who, being himself an Arian, savagely harassed the Catholics there, also proscribed Barses.

[3] Whether this is the same Barsas or Barsus who is recorded on the 28th of February in the Menaion, And also 28 February, we do not know. He is there said to have been Bishop of Damascus; perhaps incorrectly written thus for Edessa; the Damascene Barsus is at any rate unknown to us, and the Menaion has only this about him: On the same day, S. Barsas, Bishop of Damascus, ended in peace.

Leaving the games of fleeting life, Barsus partakes of the Angels' feasts.

Theodoret briefly describes the deeds of Barses of Edessa in the passage cited above, and from him Baronius for the year 371, number 109.

[4] Furthermore, Barses, whose name was celebrated even at this time not only in Edessa, which he governed, Acts from Theodoret, and in the neighboring cities, but also in Phoenicia, Egypt, and the Thebaid (for through all these nations his fame had spread on account of the splendor of his virtue), was first ordered by Valens to dwell on the island of Aradus. But when he learned that an infinite multitude of people was flocking to him (for, filled with Apostolic grace, he drove away diseases by his word), he banished him to Oxyrhynchus, a town of Egypt. Miracles, But when his glory attracted throngs from everywhere to that place as well, he had the old man, already fit to be an inhabitant of the heavenly kingdom, deported to a certain fortress situated at the farthest borders, and positioned against the neighboring Barbarians, whose name is Philo. They say that his bed remains on the island of Aradus to this day, Relics; adorned with great honor; for many who are afflicted by diseases, when they have lain upon it, are restored to full health through faith.

[5] These things are from Theodoret, who again mentions him in the following chapter when he treats of S. Eulogius, who was then his Priest and later his successor, who, when summoned by the Prefect Modestus to communicate with those with whom the Emperor also communicated -- namely the heretical Bishop whom Valens had intruded into that See after driving out Barses -- replied that he had a Pastor (namely Barses) A holy successor, and that he followed his will. For this reason he was banished along with Protogenes, who later became Bishop of Carrhae, to Antinous, a city of the Thebaid, where they won very many over to Christ. After the storm of persecution subsided, they returned to their homeland, and the divine Eulogius, after that great Barses had been translated to the blessed life free from all trouble, was placed in charge of the Church which he had governed. We shall treat of Eulogius at greater length on the 5th of May, and of Protogenes on the following day.

[6] The three places of exile of S. Barses were: Aradus, an island of Phoenicia; Oxyrhynchus, a city of Egypt, Places of exile, in which Rufinus, in book 2 of the Lives of the Fathers, chapter 5, writes that he found twenty thousand consecrated Virgins, ten thousand monks, not long after these times, and an admirable charity toward strangers. From Oxyrhynchus he was finally deported to a fortress, or military post, at the uttermost frontier, facing the neighboring Barbarians, whose name is Philo. Baronius in the Roman Martyrology cited above seems to place that fortress in Mesopotamia, or at any rate in Syria, when he says he was banished to the remotest shores of that region. Theodoret seems rather to suggest it was at the borders of the Thebaid or Libya, when he writes "the Barbarians neighboring there"; or, as another reading has it, "neighboring the Barbarians who are there." The word "there" should be referred to Oxyrhynchus, the city of Egypt, of which there had been immediate mention. And Egypt was surrounded on all sides by barbarian peoples alien to civilized society: Saracens, tent-dwelling Arabs, Troglodytes, and the inhabitants of outer Libya. And indeed Ptolemy in book 4, chapter 4, mentions a Village of Philo among the inland places of the Cyrenaican region; and another Village of Philo in Libya, somewhat nearer to Egypt. Nicephorus Callistus in book 11, chapter 22, where he records these same events from Theodoret, writes thus: "He transferred him to a certain extremity, not far from the neighboring Barbarians; Philo was the name of the place."

ON S. FELIX IV, POPE.

Year of Christ 530.

Felix IV, Pope (S.)

From various sources.

[1] S. Gregory testifies in Homily 38 on the Gospels and in book 4 of the Dialogues, chapter 16, that his great-great-grandfather was Felix, Bishop of the Roman Church, as we said on the 5th of January, when there was a discussion of the same Gregory's aunt, the Virgin Aemiliana. John the Deacon, at the beginning of his Life of S. Gregory, considers this Felix to have been the fourth of that name; for he writes thus: He, born of Senatorial stock, traced his most noble as well as most devout lineage so that Felix the fourth, Pontiff of the Apostolic See, a man of great reverence in the Church of Christ, who most beautifully constructed the basilica of SS. Cosmas and Damian the Martyrs on the Sacred Way, next to the temple of Romulus, as is still seen to this day, was his great-great-grandfather. But Baronius in his Notes to the Martyrology under 25 February contends that he was not the fourth but the third to be S. Gregory's great-great-grandfather; because this one, like Gregory, was a Roman, while the other was from Samnium, not from Samos, as Platina indicates; and because the reckoning of times seems altogether to demand this, since only 60 years intervened between the death of Felix and the pontificate of Gregory. But the proper place for discussing this matter will be when we treat of Felix III on 25 February. Felix IV is venerated on 30 January. For thus it reads in the tables of the Roman Martyrology, revised by the authority of Pope Urban VIII, under 25 February: The feast of S. Felix IV, At Rome, the birthday of S. Felix, Pope III, who was the great-great-grandfather of S. Gregory the Great; and previously it read: At Rome, the birthday of S. Felix, Pope IV, who was the great-great-grandfather of Pope S. Gregory. But on 30 January formerly it read: At Rome, S. Felix, Pope the Third, who labored greatly for the Catholic faith. Now the word "Third" has been omitted. In many Martyrologies on 30 December S. Felix, Bishop of Rome, is recorded; but some expressly call him the Third. But on 28 May this Fourth is recorded in the manuscript Florarium with these words: At Rome, the birthday of S. Felix, Pope IV, who instituted that the dedication of a church should be celebrated each year. These few things about the Fourth have been committed to writing by Anastasius the Librarian in his book On the Roman Pontiffs:

[2] Felix, a Samnian by nation, son of Castorius, sat for four years, two months, and fourteen days. He lived in the times of King Theodoric Life from Anastasius, and of the Emperor Justin, from the consulship of Mamortinus to the consulship of Lampadius and Orestes, from the fourth of the Ides of July to the fourth of the Ides of October. He built the basilica of SS. Cosmas and Damian in the city of Rome, at the place called the Sacred Way, next to the temple of the city of Rome. In his times the basilica of the holy Martyr Saturninus on the Via Salaria was consumed by fire, which he rebuilt from the ground. He was also ordained with tranquility, and lived until the times of King Athalaric. He performed two ordinations in the city of Rome during the months of February and March: fifty-five Priests, four Deacons, and Bishops in various places numbering thirty-nine. He was also buried in the basilica of the Blessed Apostle Peter on the fourth of the Ides of October, and the bishopric was vacant for one month and fifteen days.

[3] These things are from Anastasius, from which some points must be briefly elucidated, especially his election and public works. The year, day, and manner of his election must be indicated. King Theodoric the heretic, as the same Anastasius writes, with great deceit and hatred received Pope John and the Senators (Theodorus, Importunus, Agapitus, ex-Consuls, who had been sent to Constantinople), whom he also wished to put to the sword; but he feared the indignation of the Emperor Justin: yet he tortured all of them in custody, afflicting them so severely that the most blessed John, Bishop of the First See, Pope, wasting away in custody from affliction, died. He passed away at Ravenna in custody on the 15th of the Kalends of June, a Martyr. His body was translated from Ravenna and buried in the basilica of the Blessed Apostle Peter on the 6th of the Kalends of June, in the consulship of Olybrius, and the bishopric was vacant for 58 days. Felix was elected, as has already been said from Anastasius, on the 4th of the Ides of July. And so from the 15th of the Kalends of June, or 18 May, to 12 July, On 12 July, there are exactly 56 days. Baronius, for the year 526, holds that John died on the 6th of the Kalends of June and was buried on the 6th of the Kalends of July; and that Felix was elected on 24 July: and he considers the codex to be corrupt in which John is said to have been buried on the 6th of the Kalends of June: but he does not persuade us to depart from Anastasius, unless he brings forward more certain testimony or an irrefutable argument.

[4] These events occurred in the consulship of Olybrius, in the year of Christ 526. He is said, however, to have sat from the consulship of Mamortinus, Year 526, or rather Mavortius, because his first year coincided for the most part with the consulship of Mavortius. Moreover, since it is established that John died in the consulship of Olybrius; and since the same Anastasius writes that Theodoric died 98 days after his death, that is, as we reckon, on 23 August; nevertheless Felix was imposed upon the Romans by that same tyrant -- worthy indeed of that rank, yet through the utmost tyranny, usurped by none of the previous Emperors except the equally heretical Constantius in the case of Felix II: Elected by command of Theodoric, so that those who derogate from the sacrosanct liberty of that Church may perceive whom they follow; and may know that they too must fear the fatal ends of those men. But all these circumstances -- Felix's integrity, universally known, the conspiring wishes of the Romans for another candidate, the election made at the tyrant's discretion but afterwards approved by the Roman Clergy and Senate -- all these, I say, can be perceived from the letter of King Athalaric to the Roman Senate, which is found in Cassiodorus, book 8 of the Variae, number 15, and reads as follows:

[5] Athalaric the King to the Senate of the city of Rome. We profess it most pleasing to our heart that you responded to the judgment of our lord grandfather of glorious memory in the election of the Bishopric. For it was fitting that the decision of a good Prince be obeyed, who, after wise deliberation, although in a religion not his own, A good man: seemed to have chosen such a Pontiff as ought rightly to displease no one; so that you may recognize that he desired this above all, that through good Priests the religion of all the Churches might flourish. You have therefore received a man both commendably trained by divine grace and praised by the royal examination. Let no one hereafter be held by former contention. He who was overcome bears no shame, whose preference happened to be surpassed by the Prince. Indeed, he who shall have loved him with sincerity makes it his own cause. For what reason is there for grief, when he finds in this man too what he wished, having been drawn to another's party? These are civic contests, a fight without the sword, a quarrel without hatred: this matter is conducted with shouts, not with wounds. For even if the person has been set aside, yet nothing is lost by the faithful when the desired priesthood is obtained. Wherefore, upon the return of your Legate, the illustrious Publianus, we have thought it reasonable to direct words of greeting to your assembly. For we enjoy the greatest pleasure whenever we exchange words with our Nobles; and we have no doubt that this too is most welcome to you, if you know that what you did at his command is also pleasing to us.

[6] These things concerning the election of Felix. He is said to have sat for four years, two months, and fourteen days, whence it would follow, according to the calculation already set forth, that he died on 26 September, or the 6th of the Kalends of October, although he is said to have died on the 4th of the Ides of October: He died in 530, on 12 October or 26 September: and indeed from 12 July to 12 October there are three solid months. In no Martyrology other than the Germanic one of Canisius do we find the commemoration of Felix recorded on 12 October. He died, as written above, in the consulship of Lampadius and Orestes, in the year of Christ 530, with the fifth year of King Athalaric already begun. Why he is venerated on 30 January is unknown to us.

[7] Felix built the basilica of SS. Cosmas and Damian in the city of Rome, He constructed the church of SS. Cosmas and Damian, at the place called the Sacred Way, next to the temple of the city of Rome. But John the Deacon, cited above, writes that this basilica of the Saints was built next to the temple of Romulus: and this is more approved by our Alexander Donatus in book 3 of his work On the City of Rome, chapter 5, because Claudian writes in book 2 on Stilicho:

The matrons proceed to the thresholds of Mistress Rome, They gather at the halls of the Goddess, which gleam white On the Palatine Hill.

whence he infers that the temple of the city of Rome was on the Palatine Hill, where it descends toward the Sacred Way near the arch of Titus; and he judges that where the church of SS. Cosmas and Damian stands was the temple of Romulus: unless Anastasius places it next to the temple of the city of Rome because it is not far distant, the Forum Vaccinum lying between them. The same author, in chapter 4 of the same book, writes that the temple of Romulus, situated on the Sacred Way, was dedicated by Pope Felix IV to SS. Cosmas and Damian. And in book 4, chapter 3: Felix IV, under Theodatus King of Italy, consecrated the basilica of SS. Cosmas and Damian on the Sacred Way, having converted the ancient shrine of Romulus. But the most learned man seems to have been mistaken in memory, for Felix died in the fifth year of Athalaric; Theodatus was not raised to the throne by Amalasuntha until four years later. The same author mentions the same church of SS. Cosmas and Damian in book 2, chapter 12, and in book 4, chapter 12, he writes that it was magnificently adorned by Urban VIII. Octavius Pancirolus treats this basilica at length in his Hidden Treasures of the Holy City, region 1, church 17. Andreas du Chesne cites this ancient inscription, which was once seen in it:

The hall of God gleams, beautiful with shining metals, In which the precious light of faith shines still more brightly. From the Martyr-physicians there comes to the people a sure hope of salvation, And the place has grown in sacred honor. This gift, worthy of the Lord, Felix the Bishop offered, That he may live in the heavenly citadel of heaven.

This appears to be the poem noted in mosaic work cited by Platina.

[8] The second public work of Felix the Fourth was the basilica of the holy Martyr Saturninus on the Via Salaria, rebuilt from the ground, He restored the basilica of S. Saturninus, after it had been consumed by fire, which our Donatus also mentions in book 4, chapter 3. Since Octavius Pancirolus does not list it, we suspect that it either no longer exists or has changed its name. Felix also completed the basilica of S. Stephen, which his predecessor John had begun, He completed that of S. Stephen: as the same Du Chesne demonstrates from two ancient inscriptions; the first of which reads:

The work that was lacking to the basilica of the blessed Martyr Stephen, Begun with marble by Bishop John, With the Lord's help Pope Felix completed By adding the splendor of mosaic for the holy people of God.

The second:

Behold the gilded ceiling with its heavenly vault, And the starry work gleaming with brilliant light! With the Lord's help Felix, Bishop, servant of God, Adorned the forum of the basilica of the blessed Martyr Stephen with mosaic and marbles.

[9] The famous constitution of Athalaric, which is found in Cassiodorus, book 8 of the Variae, number 24, by which it is decreed He protected the liberty of the Church, that whoever for any reason wishes to bring a legal action against anyone of the Roman Clergy shall first appear before the judgment of the most blessed Pope to be heard; so that he may either take cognizance of the matter between the two parties in the manner of his sanctity, or delegate the case to be settled with the zeal of equity -- that constitution, I say, some not improbably conjecture was enacted at the request of S. Felix. This enactment of a heretical man should rightly cause shame to modern politicians, since the power which he wishes the Church to maintain as one of long custom and wholly consonant with right, they strive by every art and deceit to strip from it. At the same time, ecclesiastical men should let this exhortation of his sink deeply into their souls: Your profession is a heavenly life. Do not descend to the base desires and errors of mortals. Let men of the world be restrained by human law; you, obey holy customs.

[10] There exist in the volumes of the Councils three letters under the name of Felix IV: the first, dated on the Kalends of March, in the consulship of Lampadius and Orestes, forbids Masses to be celebrated except in places dedicated to God, His letters, unless great necessity should compel it. The second is an exhortatory letter to a noble matron named Sabina, dated on the 12th of the Kalends of November, in the consulship of Lampadius and Orestes, but either the date or the Pontiff's name contains an error. The third, addressed to Caesarius of Arles, was issued on the 3rd of the Nones of February after the consulship of Mavortius, Vir Clarissimus, that is, in the year of Christ 528. Whence it is clear that it was issued before the other two. It is commonly, but erroneously, written as issued after the consulship of M. Severus Boethius, Vir Clarissimus, a subscription which has vexed many, since the consulship of Boethius could not be referred to the pontificate of Felix IV, nor did Caesarius hold his see in the time of Felix III. Our Sirmondus restored the true reading from an Arles codex.

[11] S. Felix was buried in the basilica of the Blessed Apostle Peter, as Anastasius writes. Du Chesne cites this epitaph from the Appendix of Ancient Inscriptions:

It is certain that the heavenly kingdoms lie open to the just, Epitaph, Which Bishop Felix now joyfully possesses. Set above many, proud with humble piety, He merited a lofty place by simplicity. Generous to the poor, offering solace to the wretched, He caused the wealth of the Apostolic See to increase.

Relics. Octavius Pancirolus, in the cited book, region 11, church 7, reports that some relics of S. Felix the Pope exist in the church of S. Thomas, and conjectures that they are those of the Fourth: some also in the church of S. Sixtus 23 in region 9.

[12] Platina writes, and Ciacconius has rashly followed him: Felix, meanwhile managing the care of divine worship, also marked with anathema the Patriarch of Constantinople, who was declining from the faith. At that time the eminently Catholic Bishop Epiphanius, most observant of the Roman See, was governing the Church of Constantinople. He did not excommunicate the Patriarch of Constantinople. He was succeeded, however, by the heretical Anthimus, but some years after the death of S. Felix, whose cause stirred up extraordinary disturbances, as can be seen in Baronius. Peter de Natalibus writes nearly the same thing as Platina; for in book 6, chapter 155, he writes thus: He excommunicated the Patriarch of Constantinople, stained with the Arian heresy, and condemned the heresiarch.

ON BLESSED HABERILLA, OR HABRILIA, VIRGIN, AT LAKE CONSTANCE.

Seventh Century.

Haberilla or Habrilia, Virgin in Germany (B.)

From various sources.

[1] Lake Constance, also called the Brigantine, Bodanic, or, by Walafrid Strabo in his Life of S. Gall, the Potamic, commonly called der Bodensee, is in Swabia, forty thousand paces long and six thousand wide. On it many towns are situated: Brigantium is very ancient, near which the river Brigantius flows into the same lake not far away. Near the very mouth of the river is seen a most delightful monastery of the Benedictine order, In the Augia Brigantina commonly called the White Augia Brigantina, and the Greater Augia, in German die Mehrerau, which means the greater island. This was, if Gaspar Bruschius and Martin Crusius are to be believed, formerly a double house, one of monks and another of nuns; but after the latter were abolished, monks alone thereafter inhabited it. Indeed the nuns alone seem to have dwelt there at first, though perhaps some monks from the noble monastery of S. Gall were present to attend to the sacred rites. And there is still shown, as the same Bruschius attests, an oratory of S. Gall not far from there, namely an altogether humble and small chapel, situated in the mountains above Bregenz, where caverns cut into the rocks are still seen in our age, in which the venerable old man is said to have lain. So he writes.

[2] Blessed Haberilla is venerated; The Augian monks venerate, as a special Patroness, S. Haberilla, or Habrilia, not indeed with the solemnity of sacred rites or an Ecclesiastical office, but nevertheless with public devotion; and they observe her feast on the 30th of January. The Chronicle of Constance says of her: S. Haberilla, a virgin hermitess, was ordained Abbess of the Brigantine Cell (from which in the course of time the modern monastery of Bregenz grew) by S. Gall of the order of S. Benedict, over her many nuns. The things we shall subjoin about her were communicated to us, along with much information about other Saints, by our Daniel Feldner, who, after teaching Theology at Freiburg in Breisgau and Ingolstadt for several years, died at Constance on 21 February 1641, at the age of fifty-two, consumed by hectic fever, leaving behind outstanding examples of piety, modesty, and patience. He himself had received what he contributed about S. Haberilla from the Most Reverend Abbot Placidus of the Augia Brigantina, an exceptional patron of our order, and from the most devout Prior Francis Ransperger.

[3] Blessed Haberilla therefore lived in the times of S. Gall the Abbot, and prompted by his example (and perhaps previously instructed in piety by his admonitions as well), she resolved to lead a life withdrawn from the society of men, She lived there in holiness, near Lake Constance, having erected a cell: in this she lived in such a manner that she kept the eyes of body and mind perpetually fixed on Christ Crucified; intent on prayers day and night, burning with a vehement and constant love of God. Her food was altogether meager, and the rest of her ascetic practice was of such a kind as to excellently fortify the virginity, which she always preserved inviolate, against all the snares of the flesh and the devil.

[4] As happens, the fragrance of her holiness spread from her humble and hidden cell, and attracted many Virgins to her, who embraced the same exercise of virtue. Placed over nuns. When S. Gall learned of this, having given thanks to God, he ordained Haberilla as Abbess, placed in charge of this community of Virgins. After she had formed them in all holiness by her example and words, at last, laden with the merits of her virtues, she departed to heaven: in what year, is not established. S. Gall, as we shall say in his Life on 16 October, lived to the times of King Dagobert.

[5] The sepulchre of Haberilla is now seen in the greater basilica of the Augia Brigantina, dedicated to the holy Apostles Peter and Paul, At her sepulchre to the right of the altar of S. Catherine the Virgin and Martyr. It is covered by a stone resting on six small columns. They report that her life was once described briefly on the neighboring wall: the writing has been so obliterated by age that it can no longer be read. Those who had read it reported that its content was as follows: Blessed Haberilla, a hermitess, and afterwards Abbess of her Cell under the order of S. Benedict, served God with many consecrated Virgins. She received the habit from the hands of S. Gall, who at that time was dwelling at Bregenz with other disciples and companions; and she is buried here and is renowned for many miracles. The same things are narrated about her in other documents of the Augian monastery.

[6] Many flock to her tomb, even from remote places, and very many miracles were wrought both in former times and continue to be wrought daily; fever, Diseases cured, headache, ophthalmia, vertigo, ulcers, wounds, colic, paralysis, and other diseases are most frequently cured. The holy Virgin especially extends her aid to sick infants, who are frequently brought there by their parents, Especially of infants, particularly on every Friday, and are passed three times beneath the sepulchral stone in honor of the most holy Trinity, and after prayers have been addressed to the Saint, they are freed in a marvelous way from nearly all the diseases to which that age is commonly subject. Indeed, pilgrims are accustomed to carry away with them earth dug from the sepulchre, wrapped in linen, and to place it beneath ailing infants, or at least to apply it to the affected limbs: and when health has followed, And by dust taken from there, they bring it back to its original place, as a witness of the cure. Those of more advanced age also are accustomed to crawl three times beneath the sepulchral stone, and to sprinkle earth on their ailing limbs, and very many profess that they were freed from all pain on that very spot. The same Feldner attested to us that he had twice visited the tomb of the glorious Virgin, and had learned of the marvels that God works through her patronage.

ON S. ALDEGUND, VIRGIN, AT MAUBEUGE IN BELGIUM.

About the year 673.

Aldegund, Virgin at Maubeuge in Belgium (S.)

From various sources.

[1] Maubeuge, or Melbodium, commonly called Maubeuge, is a town of Hainaut in Belgium, on the river Sambre. Here there is a very ancient college of noble Canonesses, whose Abbess is the Lady of the town. The feast of S. Aldegund at Maubeuge, 30 January. S. Aldegund, a most noble Virgin, founded it on the estate of her father's domain: it grew gradually by the influx of newcomers into a town, as many in Belgium did -- S. Ghislain, S. Amand, S. Trond, Nivelles, and others. S. Aldegund is venerated with a double office of the first class, as they call it, on the 30th of January, and the solemnity of the sacred rites is extended to the eighth day. Her name is inscribed in most Martyrologies. Very many manuscripts bearing the name of Usuard, including the very ancient one belonging to the Professed House of the Society of Jesus at Antwerp, which formerly belonged to Augustine Hunaeus, read: At the monastery of Maubeuge, S. Aldegund the Virgin; some call her Aldegonda. The Roman Martyrology reads: At the monastery of Maubeuge in Hainaut, S. Aldegund the Virgin, in the time of King Dagobert. Bede's common edition, Rabanus, Notker, and Molanus in his supplement to Usuard: At the monastery of Maubeuge, the birthday of Aldegund the Virgin, who, in the time of Dagobert, King of the Franks, born of noble lineage, chose the resolution of virginity, in which she also persevered; and the vision of Angels was very often revealed to her, exhorting her to remain steadfast in her resolution: and at last, with great brightness of heavenly light, she departed to eternal life. Galesinius, Canisius, Saussaius, Wion, Menardus, Ghinius, and others declare similar things about her.

[2] Wandelbert, as we said above, recorded her on the 27th of January:

The land of Africa venerates its own Avitus on the sixth, Sulpicius, Bathildis, and Aldegund also flourish. Elsewhere on 27 January.

But the most ancient copy of Usuard, which is preserved in Paris at the monastery of S. Germain des Pres, and very many other printed and manuscript Martyrologies, have the following under 13 November: And 13 November, At the monastery of Maubeuge, S. Aldegund the Virgin; so that it is uncertain whether she died on the former or the latter day. For although a more recent Translation, made some 200 years ago, is now commemorated on that day, nevertheless most of those Martyrologies were written long before that translation; nor did that Translation occur on that day, as we shall say below. Surius also first published the Life of S. Aldegund under the 13th day of November.

[3] The Life of S. Aldegund was committed to writing by a certain contemporary of hers. Thus the Life which we give here, at number 5: A Life written by a contemporary of hers: Now we must come to the visions which had appeared to her while she was still dwelling in her father's household; which she herself had described and handed over to a certain devout Abbot named Sobinus, of the monastery of Nivelles, and to another Brother whose name we do not know; and who wrote her visions and her life: lest anyone say that such marvelous and almost unheard-of visions were composed by our invention. Whether that Life exists anywhere, after so many calamities inflicted on the Belgian provinces by the Normans and other Barbarians, after so many plunderings of Maubeuge and the neighboring towns in the French wars, we do not know: certainly, though long sought, we have not been able to find it.

[4] We give here three other Lives of the holy Virgin. The first we received from an old manuscript of the Church of S. Omer, and collated it with an equally old codex from the monastery of S. Maximin at Trier and somewhat more recent ones from the monasteries of Korsendonk and Rouge-Cloitre of the Canons Regular, Another by an anonymous author, and with the second part of the Legend printed at Louvain some 150 years ago, in which however it was incomplete. The author of this Life acknowledges that he used that older Life and other documents; thus he writes at number 2: as we have found in the most ancient pages and in the report of very many. And at number 27: as we have found in the title of the documents. And from time to time he seems to reproduce the very words of the ancient writer: thus at number 20: A certain Priest of good repute, dwelling in the monastery from boyhood to mature age in that period, lived without reproach. He was accustomed to narrate to us how, when he was, etc. And at number 25: Therefore, on the third night before her departure from the body, we gathered from various and far-distant places out of the devotion of our hearts. Then, when the new morning came, the sister of the same handmaid of God reported to us. Finally he intimates that he interpolated the earlier Life, writing thus toward the end: whom we beseech to deign to intercede for us, who have supplied these additions.

[5] Hucbald, or Hubald, or Hugbald, a monk of S. Amand at Elnone, whom Sigebert in his book On Writers, chapter 107, praises as distinguished for his knowledge of the liberal arts, Another by Hucbald, a monk of S. Amand, wrote another Life of S. Aldegund, as Valerius Andreas, Autbert Miraeus, and others relate from the Chronicle of Elnone; and he himself, although he wishes his name to be suppressed, certainly indicates that he is an Amandine, or at least a devotee of S. Amand, in that he frequently mentions him in this Life, and sometimes with ample praise, as at number 13: Then Blessed Amandus, already known to almost the entire world by the most celebrated fame of his virtues, who as a zealous laborer in the harvest of God had brought many nations round about to the Catholic faith, had built many monasteries of men and handmaidens of God, etc.; he makes similar declarations at numbers 20 and 25. He likewise from time to time cites either the former Life which we give, or the other which we lament as either lost or hidden. As when he writes at number 6: But if anyone desires to know such visions more fully, let him consult her Life, from which we, gleaning a few things, merely attempt to indicate a summary account of matters for those who wish to know how great is the merit of this Virgin, who was so often refreshed by Angelic consolations. We transcribed this from an old manuscript from Liessies and two from Maubeuge, and collated it with the one which Surius had previously published, though incomplete.

[6] The third was furnished to us by an ancient codex from the Cell of S. Ghislain in Hainaut. It appears to have been written by some Abbot or monk of that place; Another by a Ghislain monk, certainly by someone who dwelt not far from the river Sambre, of which he writes thus at number 7: Whose floods and waves are so deadly not only to swimmers but also to boaters, that we know that a fisherman's son, a familiar of ours, recently married to a bride, was drowned in our time. He too cites the earlier Life several times, and most clearly at number 18: Thus far our speech has stammered, not as it ought, but as it could, and has recounted, however ineptly, yet truthfully and fittingly, the holy Virgin's birth, conduct, and deeds. What follows, just as it was found in the ancient codex of her deeds, we set down, lest we be judged to have curtailed rather than organized the holy history. When therefore she was still in the house of her parents, tender in years and limbs, etc. The rest also agrees in wording with the earlier Life, which we have therefore omitted.

[7] Other writings about her. Philip Harveng of Eleemosyna, Abbot of Bonne-Esperance, mentions S. Aldegund in the life of S. Amand, which we shall give on 6 February; Hubert in the Life of S. Gudula on 8 January; Baldric in his Chronicle, book 2, chapter 36; Autbert Miraeus in the Belgian Fasti; and countless others. A certain member of the holy Capuchin Order, who did not express his name, published her Life in French; we have learned that he is called Father Basil of Athens: he collected and discussed many matters with care. Almost all other Belgian writers on sacred antiquities either mention Aldegund honorably or narrate her deeds more fully. Most zealously of all, our Andreas Tricquetius, who labors with notable zeal both to propagate the honor of the Saint, the patroness of his homeland, and to arouse in others the emulation of her illustrious virtues, and who has supplied us with various information about her.

[8] The year in which S. Aldegund died must be determined from the matters we shall discuss about the time of S. Amand's death on 6 February; since they commonly suppose he died in the year 662, When did she die? we shall show that it seems more probable that he lived to the times of King Theodoric, and departed this life, certainly at a very advanced age, on a Sunday in the year 673. That Aldegund did not long survive him is clear from her Life. For the claim of the French Life's writer, that there exists a letter of Fulbert to Ebalus, Archbishop of Rheims, in which the following is read: How great was the eloquence with which Bishop Autbert was endowed, take this one example among the rest. He committed to burial the body of Blessed Aldegund the Virgin, in whose honor he spoke these grieving words, etc. -- this does not at all commend itself to us; for in the more recent and more correct editions of Fulbert's letters there indeed exists a letter addressed to Ebalus, numbers 53 and 54, but in neither of them are these things read: and Autbert seems altogether to have died before Aldegund, as we shall say in his Life on 13 December. The statement in the earlier Life that the body of S. Aldegund was translated from Cousolre to Maubeuge in the presence of King Sigebert -- this, as we shall note below, was absent from the manuscript of S. Ghislain, and is utterly incredible, since King S. Sigebert died in the year 654.

[9] In the greater basilica at Maubeuge, dedicated to the name of S. Aldegund, her most holy bones are preserved enclosed in a silver casket, large and most skillfully wrought: Her relics, separately, in another casket of great value, her head is deposited. We have several times venerated these divine treasures in person. There is also displayed there the veil which, as the authors of her Life relate, the Holy Spirit appearing in the form of a dove, or an Angel, placed upon her head. There are also shown her staff, three purses, a knife, the sole of a sandal which stuck in the mud on the bank of the river Sambre when she was fleeing her suitor Eudo, and a certain rosary, not wholly dissimilar to that which S. Dominic is said to have either instituted or especially recommended for human use.

[10] At Maubeuge, next to the greater basilica, there stands another old and smaller church, which is commonly called the Old Monastery, or church, Old sepulchre, Vieux monstier: in it the body of S. Aldegund is believed to have been deposited in the chapel which is sacred to her, and beneath the altar a kind of excavated sepulchre is seen, which certain people enter reverently, imploring the Saint's protection against diseases. The ailments which are especially driven away by her patronage What diseases does she cure? are cancer, abscesses and ulcerations of the breasts, headache, scabies, quinsy, and fevers, which are frequently cured by the water of a spring near Maubeuge. She has also very often brought relief to those possessed by evil spirits.

[11] Besides the principal church, the following are dedicated to her honor in the same town: the Capuchin church, Churches sacred to her, a chapel in the Jesuit church, a domestic chapel of the Oratory, and other public and private chapels there; elsewhere throughout all of Belgium there are also very many churches. Molanus testifies that there is a parish of S. Aldegund at Emmerich in Cleves, in his Saints' Days of Belgium under 14 July, when he treats of S. Dentlin.

LIFE

By an anonymous author, from ancient manuscripts.

Aldegund, Virgin at Maubeuge in Belgium (S.)

BHL Number: 0245

By an anonymous author, from manuscripts.

CHAPTER I.

The birth of S. Aldegund. Her pious upbringing.

[1] Since all the utterances of the divine Scriptures must be proclaimed to all Catholics, that in them one may learn what is to be done and what is to be avoided; so also the memory and life of the holy Fathers must be applied to the heart to no small degree: The Acts of the Saints to be read, where the contest of Martyrs, the constancy of Priests, the faith of Confessors, the continence of widows, and the celibacy of Virgins are depicted; so that through their intercession we may merit to have Christ as our advocate, whom by offending we have rushed headlong toward the snare of death. Let us therefore implore for ourselves the prayer of the Virgin Aldegund: who strove by continually cleaving to Him to please the Son of the Virgin Mary.

[2] After the mercy of Almighty God sent His only-begotten, consubstantial, and coeternal Son into the world, and triumphing over the devil by the trophy of the Cross, blessed the mystical Sacraments of His most sacred Body and Blood, and sent the Paraclete Spirit to His disciples both before and after His Ascension, so that through them the Evangelical faith might resound throughout all the earth and the whole world be reborn through the grace of baptism; He also deigned to extend the right hand of His mercy to the Frankish nation, so that just as He had offered the hand of mercy to the Prince of the Apostles lest he be swallowed by the waves of the sea, so also to us, long bound to apostate servitude, He would freely bestow the light of His brightness, the vices of darkness being expelled. When therefore the name of Christianity was being spread everywhere through the kingdom of the Franks, and all were yearning for the hope of the heavenly homeland, in that time when the glorious King of the Franks, Dagobert, was administering the monarchy of royal power; S. Aldegund born of illustrious lineage, there was born a certain maiden of royal descent, named Aldegund. Her father, as we have found in the most ancient pages and in the report of very many, was called Walbert, and her mother Bertilia. Although enriched with the proud distinction of their blood, fortified with the name and title of Christianity, they so brought up their offspring Aldegund that she would be deemed worthy of the heavenly Bridegroom in her very girlhood years. She also had two uncles, of whom one, Gundeland, exercised and administered the dignity of the Mayor of the Palace; the other, Landricus, is reported to have been a most energetic man and very skilled in military affairs.

[3] When therefore her parents wished to give this maiden, supported by such a lineage, in marriage, and to join her in matrimony according to her noble station; Of excellent character, the most prudent Virgin, despising the world together with its Prince, devoted herself entirely to Christ. Hungering, she thirsted for Him, and thirsting, she hungered. For she was honest in character, gentle in speech: merciful to the poor, swift in reading, most prompt in her answers, mild to all, humble among the noble, as though equal to her juniors, so devoted to abstinence in the sparing use of food and drink that none of her companions could be compared to her. When therefore her parents estimated that the time of marriageable age was now at hand for the Virgin, her mother summoned her daughter, and with sweet words urged her not to hide from her mother what her heart held. Then the mother set forth her own wish: To her mother urging marriage she displayed the great number of the household, the boundless abundance of estates, the well-stocked farms and overflowing treasuries: she coaxed the daughter to assent to her mother, that she be joined to a husband: she declared herself ready to persuade the father, along with their friends, at whose pleasure the wedding would be celebrated, that she be united to a most noble, most wealthy, and most handsome youth. Having heard these things, the Virgin of God Aldegund, seizing the opportunity for what she had long before conceived in her heart, and, what is more, inspired by the divine Spirit, immediately answered: Why, Lady mother, dearest mother, do you burden my spirit with so many persuasive words? I shall open what I have in mind, not unmindful of what I contemplate: She reveals her resolution to preserve her virginity: I shall make known what I desire. I long for such a Bridegroom whose estates are heaven and earth and sea, whose farms shall never fail for eternity, whose riches grow daily and never diminish. If you can, mother, obtain such a Bridegroom for me, not a sinful, wanton, mortal man. Hearing this, the mother, although she could not move the Virgin's mind from her constancy, nevertheless with womanly affection often tried to tempt her concerning the prospect of marriage.

[4] While these things were being done and refused, Christ, who promises His faithful through the Prophet, saying: In the day of your tribulation I will deliver you, and you shall glorify me; and likewise: And before you call upon me, I will say, Behold, I am here; gave consolation to His Virgin, by which she might more easily fly to her vow. Psalm 9:16. Isaiah 32:6. For the same handmaid of God Aldegund had a sister named Waldetrudis, who had been joined to an illustrious man, Madelgarius, surnamed Vincent: both of whom, kindled by the fire of divine love, By her sister S. Waldetrudis setting aside worldly things, followed Christ. Of these, Madelgarius, who is also called Vincent, seeking the monastery called Hautmont, is said to have led a religious life. But his wife, burning with the same spirit, receiving the sacred veil from the hand of Blessed Autbert, Bishop of the Churches of Arras and Cambrai, devoted herself in the monastery which she herself had built in the place called Castrilocus, which we have found was so named because the Roman army once pitched camp there. After the venerable Waldetrudis, therefore, having renounced all worldly things, had committed herself to the contemplative life, she sent a letter to her mother Bertilia, beseeching that her sister Aldegund be sent to her for the sake of consolation, and that she return as quickly as possible. Hearing this, the mother immediately gave her consent, sending her daughter to console her sister. For it was also the desire of the same Waldetrudis She is confirmed in her resolution, that her sister Aldegund, taking the sacred veil, should undertake the care of the Sisters dwelling there; no one doubting that the Holy Spirit was at work, so that those who shared one mind of pleasing Christ should also have a common dwelling in this world. And as it is written: Iron sharpens iron, and a man sharpens the face of his friend; these twin shining lamps, offering guidance to the other Sisters, might merit to reach, together with them, eternal light, our Lord Jesus Christ. Proverbs 27:17.

CHAPTER II.

Heavenly visions offered to her.

[5] Now we must come to the visions which had appeared to her while she was still dwelling in her father's household; She is illuminated by visions: which she herself had described and handed over to a certain devout Abbot named Sobinus, of the monastery of Nivelles, and to another Brother whose name we do not know; and who wrote her visions and her life: lest anyone say that such marvelous and almost unheard-of visions were composed by our invention. On a certain night, therefore, she hears through a vision that inestimable riches are promised to her. The Virgin of Christ at first supposes that earthly riches are being promised to her: She hears that heavenly riches are promised to her: but immediately she recognizes in spirit that heavenly ones are owed to her. She also perceives in the vision that she is being caught up on high, and is being urged by someone to set aside perishable things, so that, with no fear of the world hindering her, she might more easily attain heavenly ones. Then she hears a voice saying to her: Seek no other bridegroom for yourself She is stirred to the pursuit of virginity: than the Son of God. She furthermore beholds in the vision Christ in the form of a most beautiful boy, bringing her a white robe, and giving her the palm of victory. She also heard that she would be a companion of the Saints. Meanwhile she beholds the devil, saddened by her election. An Angel of the Lord also exhorts her to persevere in virginity and to remove herself far from the world. Supported by such protections and trusting in such consolations, what she could not yet accomplish in body, she strove to accomplish in spirit: she renounces the hostile world, wishing to have as friend Him who made the world.

[6] Then the more perfectly she stood firm in faith and persevered in charity, the greater things she began to contemplate in vision. For there appeared to her a maiden coming from a journey, who said to her: My sister Aldegund, the Mother of God, S. Mary, has sent me to you, that you may ask for whatever you wish. But she without delay, with great eagerness of spirit, replied that she desired whatever the Lord willed, and preferred that the will of Christ be fulfilled in her. Likewise she beholds the Blessed Apostle Peter admonishing her concerning the kingdom of God. She is variously refreshed and encouraged: She also beholds Christ in the form of the Sun and Moon in the figure of the kingdom of God, which no one can receive except with an immaculate soul and body. At one time she is caught up among the choirs of the heavenly beings, and there two men are brought to her, of whom one, as they themselves confessed, had already received the crown, but the other had not. She is warned of approaching death: She hears moreover that each receives his rewards according to the quality of his merits. An Angel addresses her in a vision, exhorting her to prepare herself to go forth to meet Christ, and announcing that the time of departure was at hand. In her visions she humbles herself: But the Virgin of Christ Aldegund, in all visions of this kind, confesses herself unworthy and proclaims herself humble and declares herself a sinner, and not worthy of so great a Bridegroom. Again and again the Angel manifests himself repeating the same things and pressing them upon her, showing such familiar conversation with the Virgin that, just as is read of Manoah and his wife, the parents of the most mighty Samson, she inquired of the Angel with all confidence by what name he was known. Judges 13:17. And she received this response, that his name was glorious, just as theirs. She asks the Angel's name: Why, he said, do you ask my name, which is wonderful? The blessed conscience of the Virgin of Christ was daily drawing nearer to the kingdom of God, and cleaved to the privilege of the heavenly Bridegroom.

[7] After her mother Bertilia had departed this life, there appeared to her daughter Aldegund a certain one announcing to her that an Angel had said that the blessed Virgin herself would have Christ as her Bridegroom. She beholds heavenly glory: Not long after she beholds the Lord Jesus, whom she loved with her whole affection and ardor of mind, as though a King wearing a diadem on his head, clothed in golden garments: and, as she herself confessed, and called God as witness that she did not lie, she saw in spirit the glory which the Saints enjoy in the heavenly court.

[8] The handmaid of God had once heard a word of detraction spoken about herself, as is the custom of the perverse and the idle. She is taught to despise slanders: And when her spirit was long tormented over this matter, the Angel was present in his customary manner, consoling her and promising her a heavenly seat; but threatening to her detractors, those envious and idle ones, eternal punishment and infernal pains, unless they should repent. At that time Blessed Bishop Amandus was nearby in the vicinity, shining with many virtues; who had brought very many nations round about to the title of Christianity by the word of his preaching and the merits of his life: She sees S. Amandus going to heaven; and had advanced many monasteries of monks, colleges of Canons, and congregations of maidens to the highest honors. For it was shown to Aldegund as though S. Amandus were passing to the Lord; and the multitude of the people, who through him had believed in Christ, were following him: the Virgin of Christ herself also was in the same company. Blessed Amandus therefore was receiving from the Lord Jesus a crown for the great number of men whom he had won for Christ: but the most kind Aldegund had merited from her Bridegroom the prize for the multitude of maidens. Among other things which she had seen and heard, the devil was shown in a vision, who, always plotting against the faithful and diverting them from the right path, does not cease to cast them headlong into the slippery ways of his perversity. And the devil saddened; For she saw him greatly saddened; and the Virgin of Christ, carefully questioning, inquired why his malice was so great against the human race; and what profit he thought would come to him, while he drags so many thousands of men down with himself to hell. To which the evil one replied that he bore great envy against the sons of Adam, who had been substituted in the kingdom from which he himself, wretched and apostate, had been cast out with his accomplices.

[9] She always humbles herself when the Angel appears: On a certain Saturday she sees the Angel of God standing beside her, admonishing her concerning the kingdom of God. But she, as always, cried out that she was unworthy of the grace of her God: moreover she wondered that he would deign to visit her so often. And when she wished to adore the Angel, as once that beloved Disciple did, he vanished from her eyes. Revelation 22:8. Again and again the Angel of the Lord appeared to her, admonishing her concerning the kingdom of God. Now she beholds her Bridegroom attended by various trappings, now in a splendor as though illuminating the whole world, sometimes also showing her the riches and glory of the heavenly Jerusalem. She frequently also supposed that the Holy Spirit was speaking to her. Moreover, the Virgin of Christ had been informed concerning certain of her relatives, how one and how the other fared: whom punishment constrained, She learns many hidden things from him; and whom glory adorned. The Angel also brought her much information about ecclesiastical men. After a few days the messenger of the Lord is present, telling her that a dwelling place was prepared for her in heaven, and that it remained only that she be prepared, so that she might merit to be gathered into the assembly of the Angels. It was also shown to the same Virgin what her soul would be like after it was no longer burdened by this mortal condition. A longer life obtained for her: And when the Angel had forewarned that the time of her dissolution was at hand, and on the appointed day she was wearied by no bodily distress; she began to ask the Angel why she was being kept from the kingdom prepared for her. And she received this reply from him, saying that the Angels had obtained this, that she might have a span of life for the perfecting of her virtues.

[10] Nevertheless, at one time she was troubled by the distress of a tertian fever: and when the week was already passing, She is tormented with thirst by the devil: around the middle of the night so great an ardor of thirst invaded her that it was believed she would expire unless she drank at once. And when she struggled against it with all her might, and supposed that what she was suffering was the force of the fever, not the malice of the devil by whom she was being ambushed; she sought her accustomed weapons and took refuge in prayer. And behold, before dawn she beholds the ancient enemy standing beside her, who was compelled to confess that it was he who had sent the affliction. And when with his foul countenance and horrible face he confessed these things, he burst into blasphemy, saying to the most Blessed Virgin: There still remains for you a hard and narrow way, and it is uncertain whether you will persevere in the service of God. To which the Virgin of Christ immediately replied: The Lord is my helper; I will not fear what man may do to me. Instantly the devil fled in confusion, and the thirst departed from her. After that diabolical temptation, divine consolation was present to her: She obtains perseverance from God, for she saw in a vision, before the horn of the altar, someone in priestly vestment; and when she recognized the God of heaven, falling down she adored him and said: Lord my God, grant to me, a sinner, that I may remain in your love even to the end. And the Lord, assenting, promised it to her. Not many days later she beholds in a vision a man of surpassing brightness. And when she asked those standing by who he might be, illuminated by the heavenly radiance she received the answer within herself: It is S. Peter, the Apostle of the Lord. And she received from his hand, as it seemed to her, She receives bread from S. Peter: a white loaf, in which she rejoiced exceedingly in the Lord.

[11] Her sister also, already mentioned and often to be mentioned, the most holy Waldetrudis, She is betrothed to Christ: having given herself to sleep on a certain day, was caught up in ecstasy and beheld a certain one coming as it were from heaven. When she eagerly asked whether the Lord had regarded her repentance, he assented. But when she inquired about the state of her sister Aldegund, she heard: Your sister has merited Christ as her Bridegroom. Then she heard that King David would come for the wedding document. Moreover, upon all these things there came a certain devout man, who, not knowing that the things written above had been recorded, said to her: It was revealed to me in spirit that Christ has dispatched messengers. And when I asked the reason for so great an embassy, the answer was given me: That he may take the Virgin Aldegund as his bride: who has prepared a worthy habitation in her body and an immaculate bed for Christ in her soul. Hearing these things, however, the most blessed Virgin did not exalt herself in pride at the honor of so great a reward, but patiently, with humility, awaited the coming of the Lord and Savior.

[12] She perceives the coming of the Holy Spirit upon her: She also beholds herself standing in a courtyard, and a multitude of men standing about on the right and left: to her there suddenly appears a globe, as it were of fire, coming from heaven, full of exceeding splendor. And when she asked those standing by what this might be; the man who stood at her right said: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you. And immediately the vision vanished from her eyes. Then on the fourth day after these things, about the middle of the Lord's night, the blessed Virgin arose to go to the Matins vigil: and when she entered the church, one of the Sisters, going out, sees the courtyard, in which the earlier vision had appeared, shining with exceeding light: and when she marveled in astonishment whence so great a light was to be found there, since darkness covered the whole earth; she understood that it was happening from heaven. And when in the morning she narrated this to the Sisters, and they sought the cause of so great a splendor; it remained unknown to all, except to Blessed Aldegund, to whom the earlier vision had appeared. But she glorified God, who does not despise those who hope in Him.

[13] After the circle of a year, King David again appears to her, announcing the glory of the Saints, She sees King David: the rest of the faithful, and the fellowship of those who live forever. And when the most prudent Virgin was turning over such visions in her mind, and with thirst was longing for the crown of eternity, someone approached her and said: My Lady, a venerable vision has appeared to me: namely the Lord Jesus, coming with a host of Angels, was speaking to you before the horn of the altar. Christ before the altar, And when you were gazing upon Him, you said: Behold the Lamb of God, behold Him who takes away the sins of the world. And when the blessed Virgin asked at what hour such a vision had appeared to the man; from the knowledge of the time she recognized that it was the same one that had been shown to her. On the fourth day thereafter they brought to her a small child, for whose life its family had despaired. At which place the sick person then recovered. And Blessed Aldegund ordered that it be placed before the horn of the altar: which being done, the child was immediately restored to health. And when the Virgin of Christ was told of the sudden recovery of the infant, she remembered that this had happened because it had touched the place where she had seen the Lord pass a few days before. And she gave thanks to Christ the Lord, who works wonders in heaven and on earth.

CHAPTER III.

Her distinguished virtues and miracles.

[14] Since in the foregoing we have made mention, by Christ's gift, of what we could learn about the manner of life of the blessed and praiseworthy Virgin of Christ Aldegund; and have outlined in the style of our mediocrity how, kindled by the grace of the Holy Spirit to divine love, she trampled upon the nobility of proud blood by the humility of Christ; and have also depicted in humble script the marvelous visions, which the Lord wished to make known to His faithful for the honor and glory of His name; now the pen must be turned to the signs which the Lord Jesus deigned to work through the intercession of His Virgin, and how she passed, having conquered the wicked pleasures of this miry world, to the bridal chamber of her heavenly, eternal, and glorious Bridegroom, our Lord Jesus Christ, who is the King of Kings S. Aldegund always generous to the poor, and their crown. When therefore the blessed Virgin, still in the house of her parents, tender in years and limbs but mature in character, was dwelling there, whatever was within her rights she bestowed liberally upon the poor: she extended bread to the hungry: and as far as was possible for her, in the manner of Blessed Job, her door lay open daily to the traveler; and if at times money to give to the poor was lacking, yet the will to give was never absent from the Virgin; as the outcome of events proved after her parents' departure from this world. Job 31:32.

[15] And so, as is the custom of human frailty and timidity, who prefer to become slaves of money and guardians of Mammon, rather than to render to their Creator, from whom they may receive a hundredfold in return with the interest of eternal life; the aforesaid mother of the Virgin, Bertilia, had amassed a not insignificant sum of money: but it could not be hidden from the Virgin of Christ, so that by God's gift, what the mother had ill concealed in the purse, She bestows her mother's treasure upon them: the daughter generously distributed in public. And although she learned the place of the treasure against her mother's will, she nevertheless took nothing from it before her death. But having survived her parents, she immediately dispersed her mother's treasures among the poor of Christ.

[16] For as time went on, when she had now become a materfamilias, and the seed of Christian religion grew daily in her heart, not unmindful of the poor of Christ, she gave silver to a servant to purchase clothing for the use of God's servants and the poor of Christ, She is confirmed in this, the money being divinely increased; and to bring back to her whatever of the money remained. What more? The well-taught servant fulfilled his instructions: he purchased the garments she had ordered, and brought back to his mistress the money that was left over. In a wondrous manner, He who at the coming of Elijah multiplied a hundredfold the flour and oil, restored to the lap of His bride Aldegund the silver which the servant had distributed for the use of clothing. Seeing this, Blessed Aldegund and her sister Waldetrudis rendered immense thanks to the Lord. O happy and more than blessed is your money, Virgin, which is praised not only by the mouths of men on earth, but also, ascending to the secrets of heaven, is extolled by the voices of Angels!

[17] You also know, most beloved, you for whom the Evangelical reading is dear to the heart, that the Apostles, after the Passion and Resurrection of our Lord Jesus Christ, labored in fishing in the presence of the Savior, and obtained an abundance of fish at the command of the Master. John 21. He indeed who was then present to His disciples did not fail the faith of the blessed Virgin. When on a certain day her fisherman brought her a large and still living fish, she ordered it to be nourished in a spring which was nearby, so that she might have an abundance of fish for the use of the servants of God, who are never lacking in the monastery. On a certain day, however, when the wandering fish had leapt into the air, it came down on dry ground. And when it could not return by leaping to the place from which it had come, it began to flap about, dying on the dry ground. And behold, more swiftly than sight, crows from the vicinity, as though foreseeing their prey, flew up as fast as possible, croaking with hollow throats over the fish, now attacking with their talons, A lamb defending the fish against the crows: now tearing with their beaks, abusing the Virgin's fish as though it were their own. But nearby a lamb was grazing, which, running up swiftly, interposed itself as a defender against the gluttonous crows: and though by its nature most gentle toward all, it proved stronger than its nature against the crows. The Sisters of the monastery, seeing these new battles being waged, namely the sheep striving eagerly with horns and hooves and the whole effort of its body; immediately ran up and found the fish unharmed: and the handmaids of God brought it back to Aldegund, not without great wonder. But the same lamb, which had snatched the fish from the jaws of the plunderers, followed the Sisters of Abbess Aldegund carrying the fish, until they came into the presence of the Virgin of Christ.

[18] Truly is He to be praised in His Angels and proclaimed in His Archangels, who is always present to His own and does not abandon for a moment those who trust in Him. When therefore on a certain night the handmaid of God Aldegund and her sister Waldetrudis were meditating carefully on the love of Christ, the regular way of life, and the salvation of the Sisters entrusted to them by Christ, the candle placed before them suddenly fell and was extinguished. And when they were waiting for someone to come and relight it, the Lord Jesus Christ, who said to His disciples in His own person, I am the light of the world, did not allow His handmaids, gathered in His name, to endure even momentary darkness. John 8:12. For the blessed Virgin, stretching out her hand, took up the lamp, which was immediately lit from heaven. She miraculously relights an extinguished candle: Seeing this, the handmaids of God rendered immense thanks to Jesus, who gives Himself as light in darkness, and the darkness did not comprehend it. Not much later, while both sisters were carrying out the care of the flock committed to them, walking through the convent to attend to some business, they came to the basilica of S. Peter, Prince of the Apostles, at the sixth hour for prayer: and knocking on the door, since there was no custodian present to open the doors of the church; The door of the church opens for her: lest the handmaids of the Lord be deprived of the grace of prayer, and their spirit, stretched like a bow in the service of God, be in any way frustrated, He who opened the iron gate of the city for Peter opened the wooden doors of the church for His handmaids. Acts 12:10. Then, devoutly rendering their customary thanks to Christ, they entered, and having paid their due tribute, returned home with joyful spirit.

[19] The illustrious bride of Christ, keeping in mind what she had read, where the Lord says, If you wish to be perfect, go, sell all that you have, and give to the poor, and you shall have treasure in heaven, and come, follow me; what she had previously done in many things she afterwards devoutly completed in all things, so that she would retain nothing for herself on earth who desired to possess everything in heaven. She gives all her possessions to the Church and the poor: Matthew 19:21. She made an account of all her treasures: gold and silver and precious stones, as well as the royal ornaments she possessed, she handed over for the adornment of churches: her estates and boundless possessions she gave by public donation for the use of those who served Christ there: all the rest she delegated for the use of the poor, retaining nothing for herself except the lowly garment of nuns and daily sustenance, on which she lived in common. But Jesus, truly mindful of His faithful promises, Ask and it shall be given to you, seek and you shall find, knock and it shall be opened to you, granted that she who had left her own things for His name should have Him as her advocate. Luke 11:9. For it happened on the following night, Water is turned into wine for her: when servants were bringing water from the spring for drinking, that He who at Cana of Galilee turned six jars of water into wine, Himself changed the water of the spring into the taste of wonderful wine. Seeing this, all the handmaids of Christ counted the possession of earthly riches as nothing, for the love of Him who is at hand to all who leave their own things. It happened moreover that one of the handmaids filled a small pitcher with water with which the Virgin of God was to wash her hands: A vessel is miraculously refilled with water for her use, and when she was about to pour the water on her hands, she found the vessel empty: and when, trembling, she turned this way and that, and wished to run back to the spring, she found the pitcher full of water. And when this sign had spread to the ears of the handmaids of God, they all marveled, saying with certainty that this had been done by the merit of the faith of Blessed Aldegund.

CHAPTER IV.

Other miracles. Her death.

[20] The death of S. Aldegund revealed beforehand to a Priest and a nun. A certain Priest of good repute, dwelling in the monastery from boyhood to mature age in that period, lived without reproach. He was accustomed to narrate to us that when he was before the doors of his small dwelling, he saw at the first hour of the night a ball of fire descending from heaven and settling upon the dwelling in which the handmaid of Christ Aldegund was ill. After the Matins lauds, when one of the senior Sisters had given herself for a short time to rest after the toil of the vigils, she saw in a vision Blessed Aldegund standing before the altar in the place of the Priest, and breaking the Body of the Lord into the chalice, and turning to the Sister who saw these things, she said: Go, quickly, and tell the Priest to confect the mysteries of Christ in this chalice, so that since I was unable to communicate yesterday because of the weakness of my body, today I may become a partaker of the Body and Blood of the Lord. When day had come, the Priest proceeded to sing Mass: and during the celebration he sees the chalice suspended in the air, and then immediately settled back in its place. Then the maiden, certain of the vision, and the Priest, of the suspended chalice, both reported it to the handmaid of Christ, made certain of the dissolution of her body, which they knew was imminent.

[21] A maiden who fell into the fire is preserved unharmed through her merits; Nevertheless, on a certain day when the Sisters of the convent were building a fire so that they might wash garments with heated water, and one of them was standing near the coals, the ancient enemy, envying the obedience of the handmaids of Christ, cast the one standing nearby into the fire. Bronze vessels with boiling water had also been suspended above the fire. And so, when our adversary thought to assail the Virgin of Christ in a threefold manner -- namely by the headlong fall, and by the boiling water, and also by the burning of the garments in which she was clothed -- upon the invocation of the Trinity, he was thwarted in manifold ways. For the tunic which she was then wearing had belonged to Blessed Aldegund. For this reason the women, making a great tumult, came running, and she whom they feared had been torn limb from limb and stiffened by the violence of the flame, they found unharmed through the intercession of the Virgin's prayers. Who among Christians would presume to doubt that this handmaid was freed by the grace of Him who delivered the three youths from the furnace and Daniel from the den of lions? He Himself was her help, as the Evangelical authority attests: A city set on a hill cannot be hidden, nor a lamp under a bushel, etc., the Lord saying: Upon whom shall I look, but upon the humble and him who trembles at my words? Matthew 5:14. Isaiah 66:2. And again: Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven. Matthew 5:16.

[22] Finally, the blessed and venerable Virgin Aldegund, following in the footsteps of Christ, among others whom she had won for Christ by drawing them away from the devil, had also brought up in the monastery according to the Rule the daughter of her sister Waldetrudis, named Aldetrudis, from her very cradle. S. Aldetrudis was by her holily instructed, She, daily keeping watch at the feet of her aunt, like another Mary, was formed according to her life and conduct. She was indeed of the utmost humility and obedience: and that Almighty God might make this known to mortals, the materfamilias Blessed Aldegund ordered the same young maiden to gather fragments of wax together into one mass, and to place them over the fire so that they would be fused together. She instantly obeyed more swiftly than the command: she lit a fire and placed a vessel, that is, a basin, full of wax over it. But behold, as the fire conquered the material beneath and the pile of wood collapsed, the boiling vessel tipped to one side and added fuel to the fire. Seeing this, the young maiden of good disposition, Aldetrudis, was greatly distressed at so great a loss, and hastening with bare hands and bared arms, She is preserved from injury by fire through her merits, she freed the vessel with the liquefied wax from the blaze of heat, lifting it from the fire and placing it on the floor. For, with the prayers of the blessed Virgin interceding and her obedience assisting, no injury was found on her flesh or skin, as the Truth attests, which promises to His faithful, saying: He who hears you hears me; and: Where two or three are gathered in my name, there I am in the midst of them. Matthew 18:20.

[23] A certain man, whether because his own sins demanded it, or so that the faith of the Virgin might be made manifest, was seized in mind A certain man deprived of his senses is restored to himself, and brought almost to his last extremity. And when his parents had despaired of his life, they brought him to the convent of nuns, intimating to the Virgin with great weeping what he was suffering. But she, at the evening hour, having him brought before her, prayed for him: and making the Sign of the Cross over him, she bade him return home: and he, soon recovering, was restored to health.

[24] On the fifth day before the death of Blessed Aldegund, this kind of vision appeared to her sister S. Waldetrudis: The death of Aldegund shown beforehand to S. Waldetrudis; she saw the Blessed Mary ever Virgin, and the Princes of the Apostles Peter and Paul, coming with the hosts of the Saints, and leading her sister to the heavenly kingdoms: so that she whose example and merits of life she had followed in this world, in their fellowship she might enjoy the heights above. Then in the convent at Nivelles, where the body of S. Gertrude rests, a revelation was made which disclosed the death of the holy Virgin. A certain Sister there, having renounced the world, had received the sacred veil three years before: she was of extraordinary simplicity and obedience; and on Friday, the day before the Saturday of the falling asleep of the handmaid of Christ Aldegund, when, weary, she had given herself to bed: And to a certain nun, about the middle of the night she saw an immense splendor of light enter the church of Blessed Peter, where the already mentioned Blessed Gertrude is entombed; so that the noonday sun illuminated everything from the floor to the beams. And when, astonished at so great a brightness, she was overcome with fear, she hears choirs singing psalms; and, as she herself confessed, she distinguished with her ears the voices of men and women, boys and girls. And when, with all the effort of her mind and attentive hearing, she was being drawn toward that place, between listening, both the vision was withdrawn and the hearing taken away.

[25] Therefore, on the third night before her departure from the body, we gathered from various and far-distant places out of the devotion of our hearts. Then, when the new morning came, the sister of the same handmaid of God reported to us that a certain one of the Sisters, praying, had stood before the doors of the house, The house illuminated from heaven, at that hour when the moon, cutting its course through the night, had completed as much of its journey as still remained to run: and behold, an immense lightning flash, shining with exceeding brightness, appeared over the house in which the Virgin of Christ, Bride of the Lamb her Lord, was awaiting His coming without fear. And while the trembling Sister, seized with astonishment, was held by exceeding dread, She dies piously, and wavered between fear and hope as to what would happen, and what end the matter would reach; that holy soul, which had always loved the light of Christ, and thirstily yearned for the presence of the Savior, freed from mortal flesh, carrying with her nothing of the miry works of the present age, departed joyfully with that very light to the immortal God, to live forever. O how happy and how praiseworthy the soul of the Virgin of Christ, to meet whom the Angels came, with the Apostles as guides, the choirs of Martyrs as companions, the Confessors as associates, the Priests as magnificent witnesses, and the company of Virgins gleaming like lilies, who presented her soul to her Creator, the Son of the Virgin!

[26] Rejoice and exult, O convent of Maubeuge, supported by the protections of so great a Mother, if you are willing to follow in her footsteps. Be glad in the Lord, having the blessed Virgin Aldegund, most beloved of God, as your intercessor for your sins, and your reconciler for your offenses. Rightly she now rejoices in the heavenly court with the choirs of Angels: she delights among the hosts of Archangels, she who, while remaining in the body on earth, strove to have her conversation in heaven. For I call Jesus, our common hope, to witness that if the raging fury of Nero, The fortitude of her soul, the cruel persecution of Diocletian, or the deceptive persuasion of Julian the Apostate, who corrupted far more by the price of gifts than he destroyed by the vexation of torments, had overtaken her; the holy and venerable Mother Aldegund would have resisted all their assaults. For she, overshadowed by the Holy Spirit, conquered diabolical temptations, mastered the blandishments of the female sex, manfully overcame worldly pleasures, retaining for herself nothing of the visible delights of the present; lest, in passing to the Lord, she should strike her foot against a stone.

[27] The most beloved Virgin of Christ, the bride of the Lord, She is buried at Cousolre: the dwelling place of the Holy Spirit, was therefore buried in the estate formerly under her dominion, where she had given back her soul to her Creator, called Cousolre: where both her parents are said to be entombed. After this, by the illustrious King Sigebert and the most blessed Virgin Aldetrudis the Abbess, her body was translated to the municipality of Maubeuge, She is transferred to Maubeuge: which she herself, as we have found in the title of the documents, had built from the foundation: where her memory flourishes, shines with great miracles, and blooms with remarkable prodigies. And that place is filled with a flock of maidens and replete with a great number of others serving God: where there is frequent healing of the sick, enlightenment of the blind, leaping of the lame, restoration of weakened limbs, She is renowned for miracles, and remission for the faithful praying for their sins, through the intercession of the most blessed and most excellent Virgin: whom we beseech to deign to intercede on behalf of us, who have supplied these additions, before our Lord Jesus Christ, her Bridegroom: to whom with the Father and the Holy Spirit is immortal honor, equal majesty, eternal glory, incomparable power, and ineffable praise, now and forever and ever, Amen.

ANOTHER LIFE

By Hucbald, Monk of Elnone, from ancient manuscripts and Surius.

Aldegund, Virgin at Maubeuge in Belgium (S.)

BHL Number: 0247

By Hucbald the Monk, from manuscripts.

DEDICATION OF THE AUTHOR.

[1] Not unmindful of you, not ungrateful for so admirable offices of your diligence toward me, I have complied with your will: if more slowly than you wished, if less aptly than was fitting; ascribe this not to my spirit, as though uncaring, but rather to the difficulty of the matter. A crude mass cannot easily be purified by a modest fire. If anyone mocks the inelegant prose, impute it to yourselves. I certainly preferred to be laughed at by some rather than to disobey you. If, however, I shall have displeased anyone because I have not only not sewn on, but even removed, the purple patches that once shone widely: let him know that I did not wish, in the manner of girls, to dress up dolls without the features of limbs, or to color lifeless images on walls; but simply to show to all for imitation the solid breast of a woman, nay, her manly spirit, full of virtues, like a lamp divinely lit. If it pleases you to transcribe, carefully (I beseech you) preserve the divisions of the Chapters. But take care to place the Preface, which indeed treats generally of the deeds of the Saints and intends to exhort all to imitate them, and especially accusing the sloth of the negligent and demonstrating that no one can be excused on the ground of ignorance, showing that the Lord working in His Saints is to be loved and glorified -- take care, I say, to place it before the Chapters, as it has been prefixed. But if this does not please even you, or those more learned to whose hearing you may chance to bring it; let the odious and inept manuscript die in your hands, or be erased, or be handed over to the fire. Whatever happens, I ask by our friendship that our name not be detected in this work.

PROLOGUE OF THE SAME AUTHOR.

[2] The compassion of divine goodness has in many ways at all times provided for human salvation, and after the fall of man, both through the words and through the examples of the just, has led the erring back to the way of truth, and both before the Law, under the Law, and under grace, has mercifully presented to the unlettered in both sexes a model of virtue to imitate. The Saints, like stars, console us in the night of this world. The Scripture of both Testaments is full, like a resplendent heaven, not only with great luminaries, namely the sun and moon, but also with lesser stars; that is, not only with the brightness of the true light, which illuminates every rational creature, and with the beauty of the universal Church, which brightens the whole world; but also with the splendor of individual Saints, who console us in the night of this world like shining stars. Whoever, therefore, by God's gift, has sound eyes, let him walk in the light of the sun and follow the footsteps of the Lord and Savior. But whoever, with weakening eyes, is less able to gaze upon so great a radiance, let him turn his gaze to the mountains, already bright with the light of the true sun, namely the holy Apostles and their successors, illuminating the whole world equally by their teaching and examples: let him follow the leaders of the faith, like rams going before the flock to the pastures of life. But if some slower person disdains the Evangelical and Apostolic teaching, which is most perilous; if he carelessly attends to the mighty deeds of the great Fathers, or their instructions, because of the weakness of his own faith, which is a sign of a badly ailing soul; let him at least, by reading or hearing the lives of the Saints who lived in recent times, recognize the grace of the Creator always working in His Saints; and recognizing it, let him grow warm in love of Him. If anyone, being delicate through the tenderness of his flesh, shrinks from imitating men, let him consider women and tender maidens who conquered the world through love of their Redeemer, and blush. Ignorance will excuse no one who could have read or heard someone reading. Where do the words of Scripture not resound? In churches they are daily recited by Lectors, delightfully sung by cantors, profitably expounded by preachers. What country, what city, what village has the special providence of the Creator not adorned with the patronage of some Saint? Everywhere particular patron Saints. Everywhere the Savior shines through His members. His name is poured out like oil: it thunders everywhere: it always rains everywhere through the Gospel, through the Apostles, through the Doctors, through the examples of the Saints. And to come from many to one, who else in the life of the blessed Virgin Aldegund is indicated as worthy of love, following, and embrace, but Christ, whom the youthful Virgin, loving Him, follows the Lamb wherever He goes by the merit of her chastity? Therefore in His praise, who, being the same in all, works great things and small and diverse things without being diverse, and dissimilar things without being dissimilar -- if we say something about the life of this Virgin, let no one shrink from the unpolished speech; but let him attend to what we strive to express.

CHAPTER I.

The birth, education, and visions of S. Aldegund.

[3] In about the six hundred and thirtieth year since the Lord's Incarnation, S. Aldegund born of noble stock, around these times when not far in succession the Pontiffs Honorius, Severinus, John, Theodore, and Martin were presiding over the Roman Apostolic See, Heraclius was ruling at Constantinople, and Dagobert, son of Clothar, who was the fourth from Clovis, whom S. Remigius baptized, was reigning in France; the Virgin Aldegund was born in the district of Hainaut from a royal line, of the father Walbert and the mother Bertilia. Her sister Waldetrudis, the elder by birth, had been lawfully joined to a rather illustrious man, Maldegarius, surnamed Vincent: who, afterwards divinely inspired and animated by the exhortation of religious men, despised the world and followed the Savior Jesus Christ with his whole heart. At that time many devout men, most zealous cultivators of the Lord's vineyard -- Amandus, Bishop of the people of Maastricht, running about like a rain-bearing cloud pouring forth on every side; Arnulf, Bishop of Metz; Autbert, Bishop of Cambrai; Eligius of Noyon; Audoenus of Rouen; Ghislain, a pilgrim coming from Athens to Gaul; and many others -- shone like bright luminaries in the Church as in the heavens, irradiating the western parts of the world, and leading many into the way of salvation both by preaching and by the example of their life.

[4] The maiden Aldegund, diligently nourished by the care of her parents, She is piously instructed: was, by the provision of divine grace, imbued with sacred letters: greatly advancing in the knowledge of these, and embracing in her soul the teachings of the Christian religion, she began to burn vehemently with love of the heavenly Bridegroom already in her very girlhood years. For her parents, although they were exalted by the proud distinction of their blood, yet mindful of the Christian name they bore, so brought up their daughter in the fear of God that even in her tender age she desired to please the Lord Christ rather than the world.

[5] Meanwhile, while she was still in the house of her parents, frequently suspended in heavenly contemplation, now waking, By divine visions now in sleep, as divine grace revealed itself to her, she began to perceive many kinds of visions: which she herself described and committed to a certain devout Abbot named Sobinus, of the monastery of Nivelles. Although certain persons, weighing less worthily what they read or hear, think these to be superfluous or not to be believed; yet to no wise person does it seem strange or incredible that a maiden serving God with her whole affection should be nourished by frequent visions of the holy Angels, whether waking or sleeping: since on the contrary any soul negligently given over to the filth of luxury is sometimes deluded by demonic illusions. Therefore, to comprehend those visions briefly, She is encouraged to contempt of the world, she heard on a certain night that inestimable riches were promised to her through a vision: which, at first thinking them earthly, she immediately recognized in spirit that heavenly ones were being promised to her. Then, caught up on high through a vision, she hears someone admonishing her to set aside perishable things so as more easily to attain heavenly ones: now she hears a voice: Seek no other bridegroom for yourself than the Son of God: Virginity, now she beholds Christ in the form of a most beautiful boy, bringing her a white robe and the palm of victory: now she is raised to the hope of heavenly things when she hears through a vision that she will be in the company of the Saints. Amid these visions she beholds the devil, burning with the torches of envy, saddened by her election: then an Angel of God exhorting her to persevere in virginity and to remove herself far from the vanity of the world. Love of heavenly things: Not inconsiderably refreshed by visions of this kind, she was advancing from day to day in the love of virtues, and to profit more by persevering, she daily saw greater things. For there appears to her a maiden, coming as it were from a journey, and affirming that she was sent by the Mother of God, that she might ask for whatever she wished. But she immediately responded eagerly that she desired what the Lord willed, and preferred that the will of Christ be fulfilled in her. She frequently saw Angels exhorting her: she saw Blessed Peter admonishing her concerning the kingdom of God. She also beholds the Lord Christ appearing to her in the form of the sun and moon, in the figure of the kingdom of God. In all revelations of this kind the prudent Virgin humbled herself more and more, drew nearer to the kingdom of God, and yearned more fervently to cleave to the heavenly Bridegroom.

[6] But if anyone desires to know such visions more fully, let him consult her Life, from which we, gleaning a few things, merely attempt to indicate a summary account of matters for those who wish to know how great is the merit of this Virgin, who was so often refreshed by Angelic consolations, according to the most orderly dispensation of the Creator, who knows how to apply to each one the suitable measure of His sweetness. She converses familiarly with the Angel. And to conclude this sequence of manifestations, the blessed Virgin Aldegund, advancing from virtue to virtue, merited to be raised by the Lord to such a height of sanctity that not only frequently in dreams or through ecstasy, but even when waking, the Angel appeared to her manifestly, offered familiar conversation about the resolution of preserving her virginity, the holy Virgin confidently inquired his name, and heard from him that his name was glorious and wonderful.

CHAPTER II.

Her resolution to preserve her virginity, opposed by her mother.

[7] She rejects her mother's blandishments urging marriage: But when the parents of the Virgin were already arranging to give her to a husband, her mother summons her daughter and exhorts her with the sweetest words not to hide her will from her. She reveals the desire of her father and of herself, that according to the dignity of her lineage, she should not refuse to accept a noble bridegroom. She displays the great number of the household, the extent of the estates, the farms, the abundance of possessions, the treasures overflowing with wealth, and presents to her, coaxing her, the riches, nobility, and beauty of a certain youth. With blandishments of this kind the mother presses on, trying to bend the spirit of her daughter to her will. Therefore Aldegund, honest in character, gentle in speech, frequent in divine reading and assiduous in meditation on Holy Scripture, could no longer conceal, having seized this opportunity, what Bridegroom she had chosen, whom she bore in the love of her heart, namely the Lord Christ, whom she had come to know by reading, to whom she had already wholly devoted herself. What, she said, O lady mother, dearest mother, why do you flatter me? Why do you burden my spirit with so many persuasive words? I shall no longer hide my will from you; I shall disclose the desire long since conceived in my heart. You mention to me some poor bridegroom I do not know; but I long for such and so rich a Bridegroom, whose estates are heaven She desires Christ as her Bridegroom: and earth and sea, whose farms shall never fail, whose riches always increase and never diminish. If you can, mother, obtain such a Bridegroom for me; not a sinful, wanton man, soon to die. Hearing this, the mother, although she could not move the Virgin's mind from her constancy, nevertheless with womanly importunity frequently repeated, admonishing her daughter about the prospect of marriage. But to what end? She was pouring forth words in vain: she was beating in vain against the maiden's mind, founded in Christ, like a tower that would not fall: the Lord Christ, beautiful in form above the sons of men, Him she had loved, Him she hungered for and thirsted, Him she thirsted for and hungered. She bore a merciful spirit toward the poor, she continually nourished her mind on divine readings: She flourishes in virtues: most prudent in responding, mild to all, humble among the noble, as though equal to her juniors: so devoted to abstinence in the sparing use of food and drink that none of her companions could compare with her.

[8] But while the spirit of the tender Virgin was continually wearied by her mother's blandishments, that she should satisfy the will of her parents regarding the acceptance of a bridegroom; in which matter not to obey seemed unfitting, but in obeying to love them more than the Lord Christ she considered most ruinous; the providence of divine mercy freed her from this kind of temptation in the following way. Her sister, mentioned above, She is invited to Mons by S. Waldetrudis, Blessed Waldetrudis, for the love of holy religion, had already by mutual consent separated from her husband: and while he was living religiously in the monastery called Hautmont, she had built a convent of nuns, on the advice of the venerable man Ghislain, on the hill called Castrilocus: and there, with other handmaids of God, she sweetly nourished her soul with heavenly contemplation. She had received the sacred veil, that is, the habit of religion, from the hand of Blessed Autbert, Bishop of the Churches of Arras and Cambrai, who at that time, among other Priests of God then flourishing, was keeping watch over the Lord's flock with no small diligence. Therefore, by divine inspiration, the handmaid of God Waldetrudis, mindful of her dearest sister Aldegund, and greatly fearing lest she be bound by the chain of carnal love, and desiring with her whole heart to have her as a companion in the habit of holy life, and to take charge of the Sisters of that congregation, sent a letter to their mother, requesting with entreaty that her sister be sent to her, saying that she wished her to remain with her for some time: that no small consolation seemed to her to be afforded by her presence: and that she would send her back as soon as it pleased the mother. The mother consented and sent her daughter: and those who shared one mind of serving the Lord were also given one house in which to dwell together. Who could worthily express And is provoked to virtue by her conversations, how much edification they gained from their mutual discourse? What an example of good works they provided the other Sisters by their conduct? You would have seen in them those sisters from the Gospel, Martha and Mary, vying with each other in ministering to the Lord and Savior: but you could not easily discern which of them more preferred to sit at His feet, since both were striving for it, and unwillingly attended to external cares. Luke 10.

[9] Not much time had passed, and behold, their mother, moved by womanly anxiety lest her daughter's sister should alienate the virgin's spirit from the world and persuade her to take the sacred veil, sends to the monastery and recalls her virgin daughter to herself. Blessed Waldetrudis sends back her sister unwillingly, so as not to offend the mother; but earnestly beseeching, she exhorts her to make herself utterly estranged from the world, to prepare herself for the immortal Bridegroom, and to return to the convent as quickly as she could. Recalled, she returns to her mother: She, sadly bidding farewell to her sister, returns to her mother, who was then staying at her estate called Cousolre. Not unmindful, according to Scripture, that parents are to be honored, the maiden of good disposition showed fitting reverence to her mother, humbled herself at her feet, begged with tears that she might be given leave to dwell in the dwelling that was near the church; saying it was not fitting for her to live among men and secular women. She also mentioned to her mother how holily and devoutly her sister Waldetrudis conducted herself in the monastery, how she instructed and admonished the handmaids of Christ converted from the world, what sublime things she daily taught them about the kingdom of heaven. While the Virgin was reporting such things to her mother, She dwells separately near the church, and supposing them quite pleasing to her mother, the latter, showing them to be not only displeasing but even very burdensome, angrily threatened her with blows if she dared to speak to her of such matters any further. The wise Virgin not only endured her threats patiently, but prepared to endure beatings as well, prudently kept silent. The mother, however, bringing out the finest linens, gave them to her daughter and ordered her to prepare her bridal garments from them; planning shortly to join her in lawful marriage to a certain noble youth. The Virgin accepted the linens, entered the small dwelling next to the oratory which she had obtained from her mother, and by a pious deception fashioned vestments for the use of the baptized in the name of the Holy Trinity, and vehemently afflicting her body, day and night besought the Lord with tears, Her marriage is deferred by divine will, that she not be separated from the company of holy Virgins, nor joined to any other bridegroom than the Lord Christ. The prayers of the Virgin are heard: the marriage which the mother was preparing for her daughter within fifteen days is deferred: the young man to whom she was preparing to betroth her is hindered from coming for many days.

CHAPTER III.

Her resolution at last approved by her parents.

[10] Meanwhile the most blessed Virgin, in whose mind there now dwelt the hope of heavenly things and the rejection of all things that would perish with the world, not unmindful that the company of the wicked sometimes brings corruption to good morals, resolved to withdraw herself stealthily for a time from her mother's company; trusting in the guidance and companionship of Him whom she had chosen as her Bridegroom and Father. O happy and most praiseworthy separation of mother and daughter from each other! in which the young recruit of Christ is shown to be of great merit before God, She flees from her mother: and it is proved that the presence of the Savior is never absent from His faithful ones, as He Himself had promised. The Virgin of Christ therefore fleeing, arrived at the bank of a certain river called the Sambre, and seeing nowhere a boat by which she could be conveyed across the river, she stood at the very edge of the stream. What was she to do? Where should she turn? She saw no means anywhere open to her for crossing the river, except the unfailing refuge of the Savior, by whose petition the faithful are never disappointed. Not unmindful, therefore, that the Lord had promised His faithful that believers in Him would do the things He did and greater things than these, John 14:12, and that the sea had made itself walkable beneath the feet of the Prince of the Apostles, Matthew 14:29, and that the Apostle Paul, immersed in the waves of the sea a night and a day, had suffered no loss of life, 2 Corinthians 11:25, and that to perfect faith nothing is impossible; she fortified her body on all sides with the Sign of the Lord's Cross, She walks upon the waters, sustained on each side by Angels: and thus piously trusting in the Lord, she stepped upon the waves of the river as upon a solid path. She walks upon the waters, with Angelic spirits supporting her on the right and left, the very hems of her garments not touching the flood of the river. Nor should it seem alien to the rule of Catholic religion that holy Angels rendered service to a Virgin, since it is written that heavenly spirits are made Angels sent for the ministry of the Saints, and that holy men imitating the Angelic life are called Angels; whence John the Baptist (than whom there has not risen a greater among those born of women) merited to be, and to be called, an Angel. Psalm 91:11. Malachi 3:1. Matthew 11:10. After, therefore, the sacred Virgin stood on the farther bank of the river, she rendered thanks to the Lord, by whose grace she both was able to do and did what is repugnant to nature.

[11] Then humbly beseeching the Lord to direct her good resolution, she came to a certain place overgrown with many kinds of bushes, She dwells in the forest; which her parents had possessed by hereditary right against the most holy Gertrude, their niece: in which she built a very small chapel (having uprooted a considerable quantity of briars). Immediately the event fills the whole region round about, namely that a Virgin of such great dignity, having left the home and possessions of her father, had gone to the solitude of the wilderness, and had followed the Lord, bearing His Cross.

Thence her father learns the deed, and her illustrious mother, And both together bewail their blessed daughter For having despised them, and so sought the wilderness: And the whole company of their servants likewise bewails.

But the pious Father, reckoning in his soul that this was a change of the right hand of the Most High in his daughter, wrought by divine grace, received no small relief from his grief, The father assenting in his heart, commending to the Lord the beginning and end of his daughter's resolution.

[12] But the mother, mourning her daughter as though dead, was so afflicted with grief that she was in peril even to the separation of body and soul. But when the mercy of supreme goodness saw the kindly mother bearing the absence of her daughter beyond measure grievously, Then also the mother, who visits her, He infused into her breast the desire of seeing her daughter, whose absence she could not bear lightly. Taking therefore some companions, she hastened to visit her daughter, and with what joy the daughter exulted at her coming is not within our power to express. The daughter therefore receiving her mother, And is stirred by her to contempt of earthly things; after greetings and kisses exhibited with loving charity, admonishes and exhorts the pious mother to utterly despise earthly things, to seek heavenly ones, and to make friends for herself from the mammon of iniquity, by whom she might be received into eternal tabernacles, adding among other things: Luke 16.

It is no small praise, O mother, if you obey Christ, Spurning the harmful things of the world, and following the Lord: For to pursue what will perish is not, as I reckon, just.

The happy mother therefore, seeing that her daughter had chosen the better way for herself, what was owed to her by hereditary right she had proposed to contribute to the corruption of virginity, she now hastens to concede it to the glory of incorruption, And hands over many goods to her, to receive a hundredfold from Christ, and eternal life besides in eternal blessedness. Therefore of household servants of both sexes there is made without delay a transfer from the pious mother to the daughter; no small possession of estates and forests is handed over: and confirmation of this deed is made by testament before all. The daughter rejoices that the mother has surrendered her possessions to the Lord: the mother rejoices that the daughter did not obey her in the matter of the marital bond. Thus on both sides the mother rejoices in the daughter, and the daughter in the mother.

CHAPTER IV.

The taking of the veil. The founding of the monastery.

[13] Upon the mother's death, When her mother fell ill and despaired of life, she called her virgin daughter to her, gave her gold and silver, precious garments, estates, villas, male and female servants, and all that she possessed, except what she distributed to the poor in the present for the remedy of her soul, and what she delegated for the use of the male and female servants of God serving the Lord in monasteries. After the mother died, and was buried in the aforesaid estate of Cousolre, in the church of the holy Mother of God, by the Priests of God and other orders of ecclesiastical dignity, next to her husband; the young man Eudo, to whom the aforesaid mother had arranged to give her daughter in marriage, hearing of her death, nevertheless pressed on to take the Virgin as his wife, Aldegund flees her suitor: and ordered his followers to prepare the apparatus for the wedding. When the Virgin heard this she was greatly afraid: and fleeing by night to a wooded place called Maubeuge, she lay hidden there for some days. But when she heard that S. Amandus and the venerable Bishop Autbert had come to the monastery of Hautmont, she hastened there with great humility of heart, with bare feet, prostrated herself at their feet, opened the desire of her heart, and disclosed the contrary assaults of temptation that were rushing upon her through the snares of the devil. Then Blessed Amandus, already known to almost the whole world by the most celebrated fame of his virtues, who as a zealous laborer in the harvest of God had brought many nations round about to the Catholic faith and had built many monasteries of men and handmaidens of God, opening his mouth, eloquent with the rain of heavenly doctrine, so strengthened the maiden's weary spirit that she not only rejected the world itself, She is consecrated as a nun; but was also prepared, if there should be occasion, to undergo martyrdom for Christ the Savior. What more? She was led by the holy Bishops into a certain oratory of the same monastery, dedicated in honor and memory of S. Vedast: where, worthily consecrated by them with the priestly blessing and betrothed to her Bridegroom the Lord Jesus Christ, she received the veil and habit of sacred religion.

[14] When, therefore, the suitable blessing for this work had been begun by the Priests of Christ, it pleased the heavenly goodness to show that He is not absent where any gathering of the just is made in His name. For the Holy Spirit appeared in the form of a dove while the holy Bishops were singing the due hymns at the consecration of the Virgin, and gradually lowering Himself, The Holy Spirit placing the veil upon her: He lifted up with His feet and beak the veil that was being consecrated. And lest there should be any doubt concerning the display of so great a miracle, in the sight of all who were present, He placed the veil, lifted high from the ground, upon the head of the most blessed Virgin. Which done, the dove sent from heaven immediately vanished from the eyes of the beholders. The sacred Virgin, however, ascribing what had happened not to her own merits but to those of the blessed Priests of Christ, rendered innumerable acts of thanksgiving to God, whose benefits she proclaimed herself so unworthy of.

[15] She builds a convent at Maubeuge. Blessed Aldegund therefore, having returned from Hautmont to the place where she had previously hidden, which she herself had named Maubeuge, and which was still a desert place, began most sagaciously to cultivate the site, uprooting briars and bushes by their roots, building dwellings, and gathering male and female servants of God there. Finally, after this she built a church there in honor and memory of the holy Mother of God Mary, in which she daily performed divine praises and the vows of her prayers. Then, counting the riches of this world as nothing, she lawfully distributed her estates and resources and all the ornaments which her parents had left her to the shrines of the Saints and bestowed them on the poor: that she might attain that perfection whereof the Lord says: If you wish to be perfect, go, sell all that you have and give to the poor, and come, follow me. Matthew 18:21. The place where her mother and father had been buried she repaired and improved, and there she established twelve nuns to serve Christ the Lord. In the above-mentioned place of Maubeuge, by the counsel of the blessed Bishop Amandus and with the help of King Dagobert, she devoted herself together with the two daughters of her sister Blessed Waldetrudis, and with many others there gathered with her in the habit of holy religion, she remained in holy living, and left to all who beheld her an example of good works worthy of imitation. She lives there in holiness: For the handmaid of God was faithfully serving her Bridegroom in humility, in obedience, in patience, wasting her body with fasts, spending the night in vigils and prayers, long-suffering in hope, gentle to her household, modest in conversation, whether preserving the goods of the Church or distributing with kindness.

[16] She piously instructs her two nieces, She brought up in the monastery according to the Rule with great diligence her two nieces, the daughters of her sister, and from the very rudiments of infancy she carefully taught them to choose the Lord Christ as their Bridegroom. Of these, one was called Madelberta, the other Aldetrudis. Aldetrudis indeed, a maiden of good disposition, strove to imitate the character and life of her maternal aunt, and sitting incessantly at her feet, thirsted to be instructed in the teaching of life. Although she flourished in many virtues, she was especially devoted to humility and obedience. The blessed Virgin Aldegund had once commanded her to gather fragments of wax together, being careful lest even the smallest things of the monastery should be lost. The obedience of the other illustrated by a miracle. She obeyed more quickly than the command: she gathered the scattered fragments of wax, lit a fire, and placed a bronze vessel, that is, a basin full of wax, over it. But when, with the flame prevailing, the pile of wood, now consumed, collapsed, and the boiling pan, surrounded by the heat of the fire, tilted to one side, and the blaze flared up all the more from that, the young maiden, fearing lest some harm occur, armed with faith, with bare hands and outstretched arms, swiftly lifted the bubbling basin from the midst of the flames, and suffering no injury whatsoever to the skin of her flesh, set it down on the floor. So great was the merit of her who commanded and the virtue of her who obeyed that it beyond doubt availed before God.

CHAPTER V.

The virtues and miracles of Aldegund.

[17] Blessed Aldegund did not waver from her resolution, but progressing from virtue to virtue, just as she had begun from childhood, she abounded perseveringly every day in holy works. S. Aldegund from childhood generous toward the poor, For when she was still in the house of her parents, tender in age indeed but mature in heart, she mercifully distributed to the poor whatever was within her rights. If the Virgin sometimes lacked money, yet the will to give never diminished in her. Her mother Bertilia had amassed a not inconsiderable treasure of money: which, although the mother hid the place, was not hidden from her daughter; yet she took nothing from it before her death. Having survived her parents, she immediately began to distribute her mother's treasure to the poor. As time went on, when she had now become a materfamilias along with her sister, she summoned a faithful servant, brought forth silver to purchase clothing for the use of the servants and poor of Christ, ordering that if anything of the money remained, he should bring it back to her. The servant fulfilled his mistress's command: he bought a supply of clothing: She receives back intact the money expended: he brought back what remained of the money: the quantity of silver was found to be intact, as if nothing had been spent. Who can express how great the thanks they rendered to God, amazed at the immense generosity of the Creator?

[18] On a certain night also, while both sisters devoted to the Lord Christ, keeping careful vigil, were meditating on the love of the heavenly Bridegroom, the regular way of life, and the salvation of the Sisters entrusted to them by the supreme Shepherd, the candle placed before them suddenly fell and was extinguished. She miraculously relights a candle: And when they were waiting for it to be relighted by someone coming in, and there was some delay, the Virgin, a lover of light, stretched out her hand and took up the lamp; in whose hand the lamp immediately received light from heaven. By which miracle our Lord Jesus Christ, who is the true light, manifested His presence to His handmaids, whom, gathered in His name, He did not allow to suffer darkness even for a moment.

[19] Not much later, while the same sisters, beloved of the heavenly Bridegroom, were carrying out the care of the flock entrusted to them, walking through the convent and about to attend to some business, they came to the basilica of the blessed Prince of the Apostles Peter at the sixth hour of prayer. They knocked at the door: The doors of the church are opened by her prayers: the doorkeeper of the church was absent, but the doorkeeper of heaven was not absent, who immediately unlocked the closed doors of the church for His handmaids, lest they be deprived of the grace of prayer, and their spirit, stretched like a bow in divine service, be relaxed from the intention of heavenly contemplation. Then entering the house of prayer, performing the due office with more than customary devotion and with greater compunction, they returned to their quarters with cheerful minds.

[20] She is stirred by Christ to the renunciation of temporal things, But, to recall a little of what preceded, after the wise Virgin Aldegund, estranged from worldly pomps and clothed with the garments of the religious life, was again strengthened by Angelic admonitions, and gladdened by a marvelous vision in which she merited to see the Lord Jesus as a shining sun with Angels surrounding Him: mindful also of the words of Amandus, the man of God, concerning the complete contempt of temporal things and the summit of perfection; what she had already begun to fulfill in part, she now resolved to renounce completely all that she possessed, possessing nothing on earth, desiring to lay up treasure in heaven. Therefore she had the sum of her treasure written down, and of all the money she had in gold and silver, gems and royal ornaments, which had been conferred upon her by the King and Queen, Princes, kinsmen, and parents, after the veiling of her head and after the generous donations which she had distributed to the poor of Christ on the advice of the blessed Bishops Amandus and Autbert; and all these things the most prudent Virgin, loving the beauty of the house of God even in its exterior aspect, donated with a devout mind for the adornment of churches. Her estates and boundless possessions she granted by public donation for the use of those serving there under Christ the King: all the rest she delegated for the support of the poor, reserving nothing for herself except a lowly garment, fitting for the holy religious life, and daily sustenance, on which she lived in common with the other handmaids of God. But the kindness of the Lord and Savior, She gives all her possessions to churches and the poor: that He might strengthen the spirits of His handmaids in their faith, did not delay to show how pleasing to Him was the contempt of passing things for the love of His name. For on that very day when the handmaid of God had completed so glorious a work of her generosity, as evening fell, while at her command the servants were bringing her water from the spring to drink, He who bestowed wine from water to the wedding guests at Cana of Galilee, Water is changed into wine for her: Himself changed the water of the spring, for the refreshment of His bride, into the taste of wonderful wine. When this event had become known to all the handmaids of God in the monastery, so great a love of the Lord Christ inflamed their minds that, out of regard for His love, none of them henceforth cared to possess anything earthly.

[21] It happened at one time that one of the handmaids filled a small pitcher with water, with which the holy Virgin was to wash her hands. In the intervening delay, the pitcher was emptied for other uses, without the knowledge of her who had filled it. And when she was about to pour the water on her hands and found the pitcher empty, The pitcher is divinely refilled with water: she wished, trembling, to run back to the spring, but suddenly felt the pitcher filled with water. When this sign was made known to all in the convent, they marveled at the merit of the Virgin, and praises were rendered to the Lord Jesus by all.

[22] On a certain day, the Virgin's fisherman brought her a fish still alive: which she, out of her zeal for charity, reserving more for the use of the servants of God who might arrive than for her own, ordered to be cast into the nearby spring. But when it was sometime swimming near the bank, it leapt into the air and, landing on dry ground, began to flap about on the dry land.

The crows fly in from nearby, croaking, Wishing to tear the fish with talons and beaks. A lamb defends the fish against the crows:

Marvelous to tell, and unaccustomed to see: Nearby a lamb was grazing, which, smaller than the other sheep, swiftly ran up, snatched the fish from those devouring it, and fighting back with horns and hooves and the whole effort of its body, drove the crows away. At which the Sisters, watching the strange battle from the monastery, came running, found the fish unharmed, and brought it back to the handmaid of God Aldegund, not without great wonder. But the same lamb, defender of the fish, followed those carrying it for so long until the fish was presented in the presence of the Virgin Abbess.

[23] At a certain time the Sisters of the monastery had lit a fire, A nun is not harmed by the fire and boiling water: and, as was their custom, had hung a cauldron of water over the fire for washing garments. One of them, wearing the tunic of the blessed Virgin Aldegund, was standing by the coals: the pot was boiling with a surging flame, when behold, the ancient serpent, envying the humble service of the handmaids of Christ, cast the one standing near the fire into the blaze, and poured the boiling water upon her. But as she fell, she invoked the name of the Holy Trinity. The handmaids of God hastened and ran up, drew her from the midst of the flames, and she whom they feared had been dissolved limb from limb by the heat of the fire they found unharmed, by the intercession of the prayers and merits of the blessed Virgin.

CHAPTER VI.

Visions. Prophecy. Illness.

[24] She is taught by an Angel not to heed detractors: Among other benefits of divine consolation which the grace of the Lord and Savior bestowed upon this Virgin, this is worthy of no small wonder, that He did not allow her to be afflicted by any sadness for long, often comforting her familiarly with Angelic visitation. This can easily be inferred even from small matters. For she had once heard a word of detraction spoken about herself by certain perverse and idle persons, whose worst habit is always to disparage their betters. And when the Virgin's spirit, as is the case with human frailty, was somewhat tormented by this, the Angel is present, consoling her as usual and soothing her with sweet words: Why, he said, O sweetest Virgin, bride of the Lord Jesus Christ, why are you saddened by the words of the idle and envious, when a seat in the heavenly kingdom is prepared for you; but for them, unless they repent, eternal punishment and infernal pains are reserved? The Virgin, refreshed by such words, no longer heeded the vanities of her critics.

[25] After this, as is found more fully in the Life of Blessed Ghislain, when on the Lord's night Blessed Amandus, full of days, She sees S. Amandus going gloriously into heaven: was departing like ripe grain to be stored in the heavenly barn, having laid aside the chaff of the flesh; at that very hour, Blessed Aldegund was humbly engaged in vigils and hymns in the church of the convent of Maubeuge, before the altar of the glorious Mother of our Lord Jesus Christ, Mary. And since she had loved him greatly in this life, inasmuch as she had been taught by his doctrine to ascend the heights of virtue, the grace of the Lord and Savior revealed to her both what merits he possessed whom she had received as her exhorter, and that she herself would shortly follow where that guide had preceded. For while praying, raised up in ecstasy of mind, she contemplated an elderly man, venerable with white hair, clothed in priestly and magnificent vestments, holding a staff in his hand, passing to the heights above, and a copious multitude of those clothed in white going before and after him on the journey: the holy Virgin herself also rejoiced to be hastening at the same time in that company. And when, being asked who that leader of so glorious a multitude was, she replied that she did not know, the Angel said: Amandus, beloved of God, has departed from this world, and since in his life he took care to keep himself without stain by the grace of God, and faithfully dispensing the talents committed to him doubled them, he now ascends so gloriously to the joys of his Lord with the holy souls which he won for the Lord by word and example. The most prudent Virgin, revealing this vision to none of her companions on that day, sent word to Blessed Ghislain to deign to come to her, along with her sister the blessed Waldetrudis, for the sake of the vision: and when they came to the place called Meruius, she hastened to go out to meet them. And when she had disclosed her vision to Blessed Ghislain among other conversations about salvation, She learns from him, with S. Ghislain explaining, that she will shortly follow: the man of God, understanding what that vision foreshadowed, sighed deeply; O dearest sister, he said, beloved and devout bride of the eternal King, our Lord Jesus Christ, give thanks without ceasing to the divine condescension, which has shown you both the already accomplished passage to heaven of the sweetest pastor, and your own which is to come shortly. Wherefore, since you have already tasted the sweetness and savor of the heavenly homeland, the Lord revealing it, it is necessary that you persevere with all earnestness in His service, until you merit to attain those things which He has promised to those who love Him.

[26] Blessed Aldegund also at one time saw in a vision, the Lord showing her, the enemy of the human race greatly saddened: She sees the devil saddened; and questioning him carefully, she asked what was his great malice against the human race? What profit did he expect would come to him, while he did not cease to drive so many thousands of men to hell? To whom the evil one replied that he was tormented by the pain of no small envy against the sons of Adam, who daily ascended to the place from which he, wretched, was exiled with his own.

[27] Most zealous for the divine law, incessantly hungering to be fed with the heavenly word, Together with S. Humbert she elicits a spring by prayer: and desiring to imitate the life of holy and religious men, the prudent Virgin had visited Blessed Humbert dwelling at Maroilles, a man magnificent in holiness, illuminated by the knowledge of divine Scripture, bearing on his crown the sign of the Cross impressed by an Angel: having feasted for some days on the nourishment of the divine word from the eloquence of his mouth, she was on one occasion walking with him around the vicinity of the monastery: but when the heat of the day was burning and she was nearly failing from thirst, while the man of God prayed together with the Virgin, a new fresh spring immediately gushed forth from the earth: the Virgin is refreshed, and the spring does not fail even to the present. Blessed Humbert, moreover, knowing in advance the day of his death, She foreknows his death: requested from the Virgin herself linen garments for the use of his funeral rites: and while she was sending them to be delivered, another messenger, sent by the Virgin, prescient of the future, met the envoy of the blessed man in the middle of the journey with the garments requested.

[28] Blessed Aldegund therefore, who had chosen the Lord and Savior as her Bridegroom, comforted by the frequent visions of Angels, who very often addressed her familiarly in many ways, recognizing her as a fellow-servant and fellow-citizen, knowing in advance from the revelation of the Holy Spirit that the day of her falling asleep was drawing near, besought the Lord that He who still sanctifies the holy and still justifies the just, and who chastises every son whom He receives, might deign to purge His handmaid in the present life, She asks God to be purged in this life: by scourging her flesh, so that her soul, after this life, might be able to enter without stain into the rest of her Lord. For she knew that no one in this life is so perfect as to be entirely free from the contamination of all sin. The divine goodness did not delay to grant mercifully what she asked humbly. For on the right breast, She suffers from cancer: not much later, a disease called cancer arose, which, tormenting her flesh, consumed her until the last day of her life. The prudent Virgin, however, after the example of Blessed Job and other Saints, bore it patiently, and as though rejoicing at a gift divinely bestowed, wisely gave thanks to the heavenly condescension.

[29] When the Angel had forewarned that the time of her dissolution was at hand, and on the predicted day no bodily distress was wearying her, the Angel appearing to her again, she began to ask him why she was being kept from the kingdom prepared for her. To whom he said: She learns the day of her death from the Angel: Know that the holy Angels have obtained this for you from the Lord, that you may still have a span of temporal life for the perfecting of your virtues. But when she was at one time suffering from a tertian fever, after a week had passed, around the middle of the night, the devil sending it, so great an ardor of thirst invaded her that unless she drank at once she seemed about to expire. And when, struggling manfully, she wished to abstain from drink, and supposed it to be the force of the fever, She is tortured by thirst: not the temptation of the enemy, she took refuge in prayer. And behold, before dawn she sees the ancient enemy, with his foul and horrible face, standing beside her, who was compelled to confess that he had sent upon her that burning thirst: and the blasphemer added, telling the blessed Virgin that there still remained for her a hard and narrow way, and that it was uncertain whether she would persevere in the service of God. She repels the wiles of the devil: To whom the Virgin said steadfastly: The Lord is my helper; I do not fear your threats. Immediately Satan fled in confusion, and the thirst departed from her. After the diabolical temptation, divine consolation is manifoldly present. For she sees in a vision as though she were asking perseverance in His love from the Lord, and as though the Lord Himself, appearing to her as a Priest, was graciously granting what she asked. She is refreshed by a heavenly vision. She also sees Blessed Peter the Apostle, bringing her a white loaf, and receiving it from his hand with immense joy. Her sister also heard from heaven in her sleep both that her own repentance was accepted by the Lord, and that her sister the Virgin Aldegund had merited Christ as her Bridegroom.

CHAPTER VII.

Death, and miracles at her death.

[30] Christ appears to her; Meanwhile, while the Virgin's mind was constantly nourished by visions of this kind, and was elevated to the contemplation of heavenly things, a small child was brought to her whose life was already despaired of by his family: whom she immediately ordered to be cast down before the corner of the altar. When this was done, he was instantly restored to health. And when the sudden health of the infant was reported to the Virgin, she remembered her vision, and perceived that this had happened because he had touched the place where she had seen the Lord pass a few days before. What could she do but give thanks to God? and this confirmed by a miracle, and by other visions: For not long before, she had seen, as if she were standing in the courtyard, something like a fiery globe coming upon her from heaven. On the fourth day after this, at midnight on the Lord's day, when she was entering the church for the vigils, one of the Sisters who had gone out perceived the courtyard, in which the vision had previously appeared, shining with an extraordinary light, although at that hour darkness covered the whole earth. When morning came, as the Sisters conversed about this and marveled, the blessed Virgin understood the cause of so great a splendor, yet she revealed it to none of them at that time. Not long after, another witness of these visions came forward, affirming to her that he had seen our Lord Jesus Christ with a host of Angels conversing with the Virgin herself before the corner of the altar. Inquiring of the man about the hour of the vision, she recognized it to be the very hour at which she had seen the Lord in the vision. On the fourth day after this, the boy was healed, as was said above.

[31] A certain priest of good repute had lived blamelessly in the monastery from boyhood to mature age: by heavenly light, who used to relate that at night he had seen a fiery globe descend from heaven upon the dwelling in which the handmaid of Christ lay ill. After the nocturnal hymns, one of the more mature handmaids of God, tasting a little sleep, sees Blessed Aldegund standing before the altar in the place of the Priest, having broken the body of the Lord in the chalice, and having said to her: Go now, tell the Priest and her death foreshown by another vision: to consecrate the mysteries of the Lord Christ in this chalice: and since yesterday, because of the weakness of my body, I was unable to receive communion, today let me become a partaker of the body and blood of the Lord. When day came, the Priest came forward, celebrated Mass, and during the action he sees the chalice lifted into the air and immediately settle back in its place. Then the aforesaid handmaid of God reported the vision she had seen, and the Priest reported concerning the chalice suspended in the air, and both accounts were brought to the bride of Christ, with the certainty that these visions foretold her death.

[32] Among other signs of power which the might of the Savior wrought through His beloved handmaid, a madman cured by her: a certain man, seized in his mind, whether on account of his own sins or so that the faith of the Virgin might be made manifest, was brought nearly to the point of death through the madness of his head. And when his parents despaired of his life, they brought him to the convent of nuns, reporting to the blessed Virgin with groaning what the wretched man was suffering. But she, grieving in her bowels of piety for the poor wretch, had him brought to her in the evening time. She prayed for him, and having made the sign of the Cross over him, ordered him to return home. He soon recovered and was restored to health. On the fifth day before the death of the blessed Virgin, her sister sees her being led to heaven by the Blessed Virgin Mary: her sister, the handmaid of our Lord Jesus Christ, Waldetrudis, elevated by the contemplation of heavenly things, sees in a vision the glorious Mother of our Lord Jesus Christ coming with throngs of Saints, and leading her sister the Virgin Aldegund with her to the heights.

[33] Also in the monastery of Nivelles, where S. Gertrude rests in body, her death shown in advance to another: a certain nun of exceeding simplicity and obedience, perfectly converted from the love of the world to the love of our Lord Jesus Christ before His tribunal, on the Friday before the Saturday and the falling asleep of the handmaid of God Aldegund, around midnight, saw in a vision an immense splendor of light entering the church of Blessed Peter, where the aforesaid Blessed Gertrude is entombed, so that from the pavement up to the rafters it illuminated the entire building, as if the noonday sun were shining. While, astonished by the vision of such great brightness, she was overcome with fear, she heard choirs of singers, so that she could distinguish the voices of men and women, girls and boys, singing in alternation with one another.

[34] light shining above the buildings, she dies: Now on the third night before her departure from the body, on the occasion of a visit, with many religious persons gathered together and the Virgin's own sister, Blessed Waldetrudis, behold an immense radiance shining with extraordinary brightness appeared above the house in which the Virgin, bride of the Lord Christ, was awaiting His coming without fear. And while those present marveled at the unwonted vision, and Blessed Waldetrudis, wavering between hope and fear as to what it might portend, tremblingly awaited the outcome, that holy soul, which had loved the true light, the Lord Christ, and had thirsted for His presence, freed from the flesh, departed from this world with that very light. She was buried in the village formerly of her own domain, called Cousolre: where both her parents, and afterward her sister Waldetrudis, were buried. There she lay for a long time, she is buried: until by the gift of Christ her body was translated to the town of Maubeuge, which she herself had built from the foundations, she is translated to Maubeuge, where her memory now shines, and by the intercession of her merits, the divine clemency deigns to bestow very many benefits upon those who ask.

[35] Behold, among the other deeds of the Saints, whoever piously reads or hears, here too you have something to imitate. A hortatory epilogue urging imitation. While still of girlish age she despised earthly things and desired heavenly ones. The concupiscence of the flesh she tamed by love of virginity. The concupiscence of the eyes, that is, curiosity, she restrained by meditation on divine reading. The ambition of life, that is, pride, she trampled by humility. She despised a mortal spouse and chose an immortal one. Though she had riches, she did not hope in the treasures of money: but prudently distributing all things to the needy, she embraced poverty. She found a treasure in the field, hid it, and selling all things for joy of it, purchased it. A pious merchant, she sought fine pearls, found one of great price, bought it, and possessed it. She dreaded the darkness, loved the light, departed with the light, and shall have the light of everlasting life. Therefore imitate what you read: live as she lived: walk where she walked: and without doubt you shall arrive where she arrived; with the helping grace of the Creator, who mercifully works in His Saints, who gives power and strength to His people, blessed be God forever, Amen.

c. Others: hidden.

ANOTHER LIFE

By an anonymous author, from the manuscript of Ghislenian.

Aldegondis, Virgin at Maubeuge in Belgium (S.)

BHL Number: 0248

By an Anonymous Author, from manuscripts.

CHAPTER I.

The birth of S. Aldegund, her illustrious character.

[1] After the Mediator of God and men, Christ Jesus, having trampled the King of death, ascended above the west, and sitting at the right hand of the Father, bestowed the gifts of sevenfold grace upon those who share in Him; because their sound went forth into all the earth, and their words to the ends of the world. Rom. 10:18. For the name of our God, which the synagogue kept closed within itself, The Church is adorned with the various virtues of the Saints, sweeter than honey and the honeycomb, the Church received in the fullness of faith. From Jerusalem even to Illyricum, the Apostolic voice ran its course, and leaping across the Adriatic bays it reached Italy. At its coming, Rome, the head of kingdoms, turned pale, so that afterward, believing, she would say: My soul troubled me because of the chariots of Aminadab. Song of Songs 6:11. The mountains of Israel also, spreading out their branches and bearing fruit, planted the vineyard of the just above the streams of water, that is, the hearts of believing peoples, irrigated by the crimson blood of Martyrs, glorified by the integrity of Virgins, founded upon the confession of Priests. And so, while the King was at His repose, the nard of holy Mother Church gave its fragrance. By this fragrance, the smoke of the stench of idolatry, gradually melted, vanished, and the hissing wisdom of the world submitted its proud neck. For God made foolish the wisdom of this world, so that through the foolishness of preaching He might save those who believe.

[2] Over this enterprise, the seventy-third after Peter, the holy Severinus presided: who, as the Catalogue of the Apostolic Saints attests, was holy, kind above all men, a lover of the poor; generous, most gentle. And the throne of the Roman citadel was upheld by the manly arm of Heracleonas with his mother Martina. While the Christian religion flourished among the Gauls, Beyond the Alps, therefore, among us, the glorious Dagobert, King of the Franks, administered the monarchy of royal power; he gave the laws of life to the chief men of the Franks according to the observance of the Christian religion. Nor was the promotion of ecclesiastical vigor lacking to the royal council, namely the frequent solicitude of holy Bishops: among whom S. Autbert, Bishop of the See of Cambrai, flourished, an eminent man, excelling above all, like the morning star among the lesser stars. To this great company was not lacking a military attendance, well enough subjected to the Christian worship: which was adorned by the chief Prince, the Mayor of the Palace, an eminent soldier, named Walbert. S. Aldegund is born of illustrious parents: The Palatine Nobles venerated him as a Prince, the Princes as their Mayor, the royal majesty as a faithful servant. For he was a worshipper of the Christian religion, a generous lover of the poor of Christ, a pious consoler of all who mourned: he abounded in riches and honors, namely one to whom a manifold and almost indescribable inheritance from his parents furnished supply. Thus preeminent, he received from a royal line a renowned wife, named Bertilia.

[3] From such a marriage, with God, as we believe, blessing it, a little girl was born, named Aldegund after the baptism of the sacred font. She, having passed beyond the bounds of infancy and reaching the years of childhood, gradually began to show outwardly what she would be inwardly. Grave from childhood, the modest gravity of mind adorned the beauty of her face, so that neither haughtiness could be noticed, nor simple and playful childhood be blamed. Beyond the rest of her siblings, she was more sweetly loved by her parents, and praised by all who could know or see her. She was handed over to the instruction of teachers of every kind; she is imbued with letters, as befitted a Virgin born of noble birth. And, so that the jar, once newly filled, might long preserve the fragrance, she was formed by her mother's manners, lest, as often happens, she be puffed up by her studies. For her mother passed over no branch of knowledge with which she did not instruct her daughter, either by herself or through the efforts of teachers.

In manifold form, with manifold rule as well, Letters are shown; what they conceal when closed is opened. Thence may the girlish mind become spiritual, Not thinking all things good, but rejecting all that is harmful.

Abundantly instructed in these and very many other studies, as befits a royal virgin, she advanced in wisdom and age before God and men, following in the footsteps of her Redeemer.

[4] Therefore, when the teachable girl had grown into her youthful years, arriving at the fork of the Pythagorean letter, As a marriageable girl she is celebrated in courtly conversations: she did not wish to go out to the left to feed the goats; but leaning upon her beloved, and placing him as a seal upon her heart, she chose on the right the best part, which shall not be taken from her. Her name becomes celebrated among all the courtiers: hence both the powerful and the powerless alternately speak among themselves of the form, beauty, manners, and virtue of the Virgin Aldegund. For the modesty of her mind so adorned the beauty of her body that it is rightly said of her: How beautiful are your steps in sandals, O daughter of a Prince! Song of Songs 7:1. But the most prudent Virgin, despising the world together with its Prince, gave herself entirely to Christ. She cleaves to Christ and cultivates virtue. Hungering she thirsted for Him, and thirsting she hungered. She was virtuous in character, sweet in speech, merciful to the poor, swift in reading, prudent in replies, gentle to all, humble among the nobles, equal to the younger ones, so accustomed to abstinence in the sparing use of food and drink that none of her companions was her equal.

CHAPTER II.

Marriage spurned. Withdrawal.

[5] Therefore, when the parents considered that the time of marriage was now pressing upon the Virgin; the mother calls her daughter, To her mother urging marriage, and with very sweet words exhorts her that the daughter should not hide from her what she bears in her heart. She coaxes her daughter to assent to her mother, to be joined to a husband: she declares herself ready to persuade the father, that by his consent, together with their friends, the nuptials might be celebrated, and she be joined to the most noble Eudo, King of the English, a most handsome young man. Having heard these and other such words, she declares her resolve to preserve her virginity: the Virgin of God, Aldegund, seizing the occasion, and -- what is more to be believed -- inspired by the divine Spirit, immediately responded with what she had long before conceived in her heart:

What I bear in my heart, what is my resolve, I shall say. He shall be my spouse who seeks me, not estates; Who wants nothing from you, who delights in virginity, Who reigns among the heavenly, and governs all with His dominion. Born of a Virgin mother, seek for me, mother, a husband; Not a corrupter, not one who counsels fault.

[6] Hearing this, her venerable mother Bertilia, although she could not move the Virgin's mind from its constancy, linens given by her mother for making garments she sews instead for sacred uses: nevertheless ordered her to sew, as it were, changes of garments for a future husband, wishing to know how she would behave in the matter. But the Virgin of God, Aldegund, chaste in mind and body, inflamed with divine love, sewed baptismal garments with which infants might be clothed after baptism, and stored them in a chest. This matter was not hidden from her mother, but, greatly exasperated, she began to threaten the blows of whips with harsh words. When Christ's young recruit had perceived this through the whispering of the attendants among themselves, having seized the opportunity to do what she had proposed, she slipped away in flight. Glorious is God in His Saints, wonderful in His majesty. Truly wonderful, He who works great things in the least. But what do we presume about the Almighty, that we say He works in the least? Is heaven, earth, the sea, among the least? Are the sun, moon, and stars of the world among the least? God subjected all things to the first man created: and he who had been set by God over all creation was made the least of all through the fault of disobedience. But by the wisdom of God he is reformed and set above the Angels, who by his own folly had been inclined toward demons. And so God works great things in the least. Jeremiah marvels and cries out: O Israel, how great is the house of God, and how vast is the place of His possession! Baruch 3:24. He is great and has no end, great and exalted: by divine impulse she flees: great in wisdom, exalted in strength; in wisdom, by which He reaches from end to end; in strength, by which He orders all things mightily and sweetly. Reaching therefore and ordering the mind of the Virgin, He admonished her to flee, not the blows, but the words of her mother. Evil communications corrupt good morals. O happy flight, through which both the merit of the Virgin and the wondrous work of the Creator are made manifest!

[7] The holy Virgin in flight came to the river which is called the Sambre, terrifying with its exposed banks and deadly with its deep whirlpools. Its swells and waves are so deadly not only to swimmers, she walks upon the waters, by the ministry of Angels: but even to those in boats, that we know a certain fisherman's son, also a friend of ours, recently married to a betrothed wife, to have been drowned in our own time. Arriving at the banks of this river, she did not fear to enter the watery waves, she who in her own body had overcome by faith the Babylonian tempests. Fortified on every side by the sign of the holy Cross, she walked upon the waves, fearing nothing. You would have seen angelic spirits supporting the Virgin on the right and on the left; so that the flooding river did not touch even the outermost fringes of her garments. Nor let it seem incredible to the Catholic religion that we say Angels attended the Virgin; since it is written, the Apostle saying: Angels are ministering spirits, sent to minister on behalf of those who shall inherit eternal salvation. Heb. 1:14. And in the Apocalypse, the Angel forbids the Disciple who wishes to worship him: See that you do not do it, for I am your fellow servant. Apoc. 22:9. she builds a little church in a grove: Carried across the river Sambre by such sailors and such ships, the Virgin of Christ at length arrived on dry land, rejoicing. Thence, coming to a certain wooded place, which her father and mother had divided by lot as a hereditary right in opposition to S. Gertrude their niece, she halted: and there, having uprooted the brambles, she built a little church in honor of S. Peter, Prince of the Apostles.

The fame of the deed strikes all the neighboring places. They proclaim everywhere that Bertilia's daughter is a hermit. The father himself heard, the mother Bertilia perceived That her offspring had slipped away in flight and followed the Lord. But the father himself had believed this would happen long before, While with a prophetic mind he observed the girl, Her chaste words, her eyes, her steps, her morals; And he kept pondering that she would become what now she was.

But the mother Bertilia could be relieved by no consolation: but as soon as the report reached her ears, she is visited by her mother, her body grew rigid at the sinister rumor: her loving voice stuck in her throat. But when she recovered and her voice was restored, a cry went up to heaven, and womanly wailing. The mother weeps for her daughter, the attendants for their mistress, the relatives for their kinswoman. Yet the Lord, looking down from His holy height, who looks upon the earth and makes it tremble, shook the mind of Bertilia. Taking companions, she goes to visit her daughter, so that what she would have conferred upon her to the harm of perdition, she might confer to the glory of immortality.

An epilogue is written: servants, male and female, are listed; There were more than a thousand. Estates and forests are transferred. The daughter becomes a mother: but she who just now was a mother, Soon in the reverse becomes a daughter by blessed right.

Hail, festive and most celebrated day, on which the mother Bertilia saw again her daughter Aldegund.

CHAPTER III.

The monastery of Maubeuge founded.

[9] Called to the religious life by S. Waldetrudis, Now the same Virgin of Christ, Aldegund, had a sister named Waldetrudis: who had been joined to the illustrious man Madelgar, surnamed Vincent, who, inflamed by the ardor of divine love, together with his wife set aside worldly things and followed Christ. Blessed Vincent, seeking the monastery called Hautmont, is said to have led a religious life there. But his wife, burning with the same spirit, receiving the sacred veil from the hand of S. Autbert, Bishop of the Church of Cambrai, or Arras, gave herself to the monastery which she had built in the place called Castrilocus: which is so called because the Roman army had once pitched camp there. After Blessed Waldetrudis had committed herself to the contemplative life, she sent word by letters to her mother Bertilia, beseeching that her sister Aldegund be sent to her; she would be consoled, and would return as quickly as possible. Hearing this, Bertilia immediately gave her assent, directing her daughter to console her sister. There is no doubt that this was done by the working of the Holy Spirit, so that those who shared one mind of pleasing God might also share a common devotion. For it is written: Iron sharpens iron, and a man sharpens the face of his friend. Prov. 27:17. Thus both sisters, shining with the lamp of virtues, she is summoned: provided guidance to all who beheld them, that they might merit to arrive with them at the eternal light, our Lord Jesus Christ. For it was also the desire of Blessed Waldetrudis that her sister, the Virgin of Christ Aldegund, should receive the sacred veil, and have the care of the Sisters living with her.

[10] Understanding this, the Virgin of God pondered in her mind, since he who labors more will receive more reward; she builds the monastery of Maubeuge: and from him to whom more is committed, more is required; she returned to the place pre-chosen for her by God. Where thereafter, to enlarge the army in the divine worship, she built a very venerable monastery in honor of the holy Mother of God and perpetual Virgin Mary, and of all the holy Apostles, and destined herself to serve God there in perpetuity. Since this could not be accomplished by her own authority, she sought the Bishop of the See of Cambrai, namely Saint Autbert: to whom she took care to intimate her purpose as piously as devoutly. That blessed Bishop, at that time residing in the aforementioned monastery of Hautmont, was mercifully nurturing S. Ansbert, Archbishop of Rouen, who had been relegated in exile there by the command of Pippin, Prince of the Franks, in his prison and chains, knowing that it is written: If we suffer together, we shall also reign together. 2 Tim. 2:12. The holy Bishop, hearing the Virgin's resolve, was filled with inexpressible joy, since from the sweat of his labor he was now gathering sheaves of recompense. she is ordained a nun by S. Autbert, He entered to sow wisely the seed of the word of God into good soil, which would without doubt bear a hundredfold fruit in its season. Thus the venerable Virgin, forewarned by the blessed Bishop not to be deceived by the phantasms of the world, received the sacred veil in that very monastery of Hautmont, but devoted herself to the divine worship in the monastery of Maubeuge.

[11] Nor should it be passed over in silence how pleasing and acceptable to God was the devotion of the holy Virgin, or what the piety of the merciful God wished to declare at her consecration. For as is found in the deeds and sayings of the ancients, while the sacred veil was being blessed by the Bishop, a dove placing the blessed veil upon her head, a dove, flying from heaven, halted in the air; then gradually lowering itself, it lifted it from the ground with its feet and beak. And lest there be any doubt about the miracle, in the sight of all it placed it upon the head of the holy Virgin, and so departed. O glorious Virgin, to be proclaimed by all the wise, to be venerated by all who fear God! She crossed the channel of the river without a boat, and received the habit of sacred religion with the Holy Spirit ministering. While she was living in her father's house, on a certain night she heard in a vision that inestimable riches were promised to her. But the Virgin of Christ at first supposed that earthly things were being promised to her, but soon recognized in the spirit that heavenly things were owed to her. Having therefore received from the Bishop the blessing she had sought, she joyfully entered the former place, to put an end to the work she had begun. When the monastery had been built and the cloisters befitting monastic religion decently arranged, she conferred upon it, by the counsel of the man of God, many gifts for the support of those serving there.

[12] The holy Bishop, rejoicing at these labors of the blessed Virgin, The monastery of Maubeuge is dedicated by Bishops, dedicated the monastery in honor of the holy Mother of God and perpetual Virgin Mary, and of the holy Apostles, having associated with himself the holy Confessors of Christ and Bishops Amandus, Audoen of Rouen, as well as Ursmar, Ermin, Humbert, Etton, and Eloquius; with all these and very many others associated with him, and fulfilling the office of the holy ministry, the holy man confirmed that place with its dependencies by Catholic and Apostolic authority. The precept of that authority and confirmation we pass over lest it weary the reader. But since we have described the monastery of Maubeuge, let us tell how it was distinguished by the body of the holy memory of Ablebert, Bishop of Cambrai, as is found in the deeds of the Bishops. For it is written thus: After Bertoald, Blessed Ablebert succeeded: who, thus named in the catalogue of Bishops, is called Emebert by the inhabitants and neighbors. When the day of his calling came upon him, he died and departed from the world in the village which the inhabitants of the place call Ham: and there he was buried. Afterward he was carried to Martinas, and later translated to Maubeuge, and there, now resting, he awaits the day of the blessed resurrection. But if anyone desires to know the life, lineage, and homeland of this holy man, let him turn to the book from which we have taken these things; but let us return to our subject.

CHAPTER IV.

Miracles. Visions. Illness.

[13] When the holy place had been dedicated and consecrated, each one returned to his own; the blessed Virgin remained in her own. And truly in her own place she lamented there with the Prophet: This is my rest forever: here I will dwell, because I have chosen it. Psalm 131:14. In order to show that she venerated the holy Trinity, three persons in one indivisible substance, she also undertook to build a third parish church, which she caused to be consecrated in the honor and commemoration of S. Quentin the Martyr, in the twentieth year of Dagobert, King of the Franks. Seeking from every quarter to adopt for herself the standard of holiness, as well as the form of religious dwelling, she visited the habitations of the servants of God placed round about. She went therefore to the eminent man Humbert, who was residing in her vicinity, because the report of his holiness had reached even to her. She visits S. Humbert at Maroilles: On a certain day, having set out for that same man of God, seeing one another and honoring each other with mutual greeting, they rested for a little while. After many conversations concerning the salutary life, the Virgin of Christ said to Blessed Humbert: I wish, most holy Father, to survey this place, and to see how it is suited to the religious life. And as they went around examining the place, the most holy Virgin said: I am perishing with thirst, most holy Father. And he said: Bear with me a little: in this direction a river flows, where we are about to arrive shortly. By no means, my Lord, for I am exhausted by the length of the journey, and therefore I am burning excessively with the heaviness of thirst. And when, looking around, they saw no relief at hand, they sought the aid of God, who is always present to those who hope in Him. You would have seen Peter with Paul, although there was a difference of sex, one bowing his head to the earth, the other raising his eyes to heaven. The holy Priest bowed his head to the earth, the venerable Virgin raised her virginal hands, her dove-like eyes, her mind free of all dispute, to heaven; hands generous in almsgiving, a mind devout with holy merits. together with him she draws forth a spring by prayers: When the prayer was completed, they saw a vein of spring water gushing from the depths of the earth, by which the Virgin might not only refresh her thirst, but which would suffice for the surrounding people. In the meantime, having been magnified by this sublimity, and having received the blessing of the Priest, she returned to the monastery, fleeing the report of so great a miracle.

[14] Meanwhile, while Blessed Aldegund with her whole soul, her whole mind, and all her strength desired the joys of the heavenly homeland, many flock to her, and dwelling there, joyfully sang to herself: The King has brought me into his chamber; nobles and the powerful, virgins and widows flocked from everywhere, desiring her instruction. And so, receiving from her the precepts of salvation, they joyfully sang in response: We will exult and rejoice in you, mindful of your breasts: the upright love you. There was found the instruction of life, the discipline of justice, the teaching of truth, the profession of chastity. There was a pious contention of those who anticipated one another in the service of true humility, and also of those who offered themselves to God as a living sacrifice, a holy blessing in the odor of sweetness. The young girls were instructed to fear their mistresses in a disciplined manner, the young women to reverence their teachers, the elders to love the younger, and each to bear the burdens of the other. The Mother of the household, namely Saint Aldegund, rejoicing over these things said: Behold the smell of my son is as the smell of a field that is full. There the flower of the vine was fragrant, because the power of those who preached was great, she instructs them in holy fashion: which intoxicated the minds of the hearers. There the flower of the rose was in bloom, because the fragrance was wonderful which gleamed from the passion of holy tears, vigils, and fasts. There the flower of the violet, because the virtue of the humble was great, who, out of desire holding the last places, did not lift themselves from the earth on high through humility; but with minds and bodies bowed, said with the Prophet: My soul has cleaved to the pavement, O Lord: quicken me according to your word. Psalm 118:25. There the flower of the olive shone, because the work of mercy was sweet, which like oil nourished and shone forth in necessary things. There indeed the flower of the lily gleamed white, because the life of the flesh was white from the incorruption of virginity. But because they could not have those same virtues of themselves, she added: To whom the Lord has given His blessing. And turning her heart to God she sang: Let my beloved come into his garden, to eat the fruit of his apple trees.

[15] At that time Blessed Amandus, shining with many virtues, had brought many nations to the title of Christianity by the word of preaching and the merits of his life, she sees S. Amandus going to heaven: and had advanced many congregations of monks, canons, and maidens to the highest honors. And when God wished to put an end to his blessed labor, it was shown to the blessed Virgin Aldegund that Blessed Amandus was passing to the Lord, and that the multitude of people who had believed through him was following him. Therefore the piety of the merciful God wished to show this form of the vision to His holy Virgin for this reason, that she might know that precious in the sight of the Lord is the death of His Saints, and through this might yearn all the more for heavenly things.

[16] Therefore, lest the mind of the consecrated Virgin be fanned by any breeze of human favor, she anxiously turned over within herself that saying of the Apostle: I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself be found reprehensible. 1 Cor. 9:27. And when she read that the holy Virgin Petronilla, daughter of Peter the Apostle, was made bedridden lest she be taken as wife by Flaccus, Count of the City, on account of the exceeding beauty of her flesh; she too began to desire bodily infirmity. The sentiment of the Apostle strengthened the Virgin's mind, saying: When I am weak, then I am strong and powerful. And, Lest the greatness of the revelations exalt me, she asks God to be exercised by illnesses: there was given me a thorn of my flesh, an angel of Satan to buffet me. 2 Cor. 12:10. Strengthened by these and other testimonies of Holy Scripture, as we have said, she desired to be afflicted in body, that she might be glorified in soul: and she who had read of the manifold passions of holy Virgins and their many triumphs, since a pagan executioner was lacking, sought torments from her Creator, and the Virgin's prayer and the Creator's mercy competed, as He weighed the heart of the girl and the perils of human fragility. Ibid. v. 7. The Virgin prevailed, when out of the patience of holy Job she said: My prayer is pure: she suffers from cancer in her breast: and therefore I ask: Let a place be given to my voice in heaven. And because she asked humbly, she mercifully obtained what she most patiently bore. She therefore received the wound of cancer in the breast of her body: whose soul's breasts were like two fawns, twins of a roe, which feed among the lilies. She began to be pressed by the gravest pains, she who restored health to very many by her holy prayers. And when those standing around, sympathizing with her excessive pain, asked the cause of so great a wound, she would say: Do not look at me because I am dark, for the sun has discolored me. But these words were for outsiders: to God, however, and within herself, with those most familiar sighs and tears of hers, she often repeated: Prove me, O Lord, and try me: burn my reins and my heart: for your mercy is before my eyes, and I am well pleased with your truth. Thus the Virgin of Christ persevered in humility and patience, asking that the wound she had received most lovingly be made incurable.

[17] Lest therefore so irremediable and incurable a pain should be imputed by those who speak vanity from heart to heart to her merits and impotence, she heals a dying infant, Christ wished to declare it in this manner. On a certain day they brought to her a small child whose life was despaired of by his family: and Blessed Aldegund ordered that he be cast before the corner of the altar. When this was done, he was instantly restored to health. And when the sudden health of the infant was reported to the Virgin of Christ, she gave thanks to Christ the Lord, who works wonders in heaven and on earth through infinite ages of ages, Amen.

[18] Thus far our discourse has stammered, not as was fitting but as it could, and concerning the birth, practices, and deeds of the holy Virgin, it has recited, however ineptly, both truthfully and fittingly. What follows we place as it was found in the ancient codex of her deeds, lest we be judged to have curtailed rather than arranged the holy history. When therefore she was still in the house of her parents, tender in years and limbs but mature in character; whatever was of her own right she mercifully distributed to the poor, etc. The rest agrees word for word with the earlier Life, number 14 and following.

CONCERNING THE TRANSLATIONS OF S. ALDEGUND.

Aldegondis, Virgin at Maubeuge in Belgium (S.)

[1] We have found three translations of the relics of S. Aldegund: the first arranged by S. Aldetrude, the second in the year 1161 by the Abbess Fressendis, the third in the year 1439. Three translations of S. Aldegund; We believe the first occurred on 13 November; on which day two manuscript copies of Usuard which are preserved in the monastery of S. Germain at Paris, where Usuard was a monk, one written about four hundred years ago, the other much older; likewise the manuscript of the Church of Brussels, the old manuscript of the Professed House of the Society of Jesus at Antwerp, inscribed with the name of Bede, also those of Bruges and of S. Mary of Utrecht, written about five hundred years ago as one may conjecture, and others, read thus: At the monastery of Maubeuge, S. Aldegund the Virgin. The same is found, but with no place assigned, in the Carthusians of Cologne in their additions to Usuard, the old manuscript of the monastery of S. Maximin at Trier, of S. Riquier at Centula, of S. Lambert at Liege. If anyone should think that the holy Virgin rather died on this day, and was translated on 30 January, we shall certainly not object; if he produces documents, or the testimony of a trustworthy writer, or some other monument. Saussay inscribed the translation on that day in the Gallican Martyrology; 30 January, as many others, the birthday: and so indeed it is now observed at Maubeuge, as is evident from the proper Offices of that Church. But it is not that most ancient first translation which is celebrated on that day, but the one which was made two hundred years ago, on another day however, and ordered to be recalled annually, as we shall shortly say. The manuscript Florarium on this day has S. Aldegund, daughter of S. Basinus, King and Martyr, a contemporary of ours, but who is venerated on 20 June at Tronchiennes near Ghent.

[2] the first, That first translation of S. Aldegund occurred toward the end of the seventh century. It is thus related in the earlier life: The most beloved Virgin of Christ, bride of the Lord, dwelling-place of the Holy Spirit, was therefore buried in the village formerly of her own domain, where she rendered her soul to her Creator, called Curtis-Solra, where both her parents are said to have been entombed. After this, by the illustrious King Sigebert and the most blessed Virgin Aldetrude the Abbess, her body was translated to the town of Maubeuge. The name of King Sigebert is erroneously added here, as we noted above: not made in the presence of King Sigebert: for since he died in the year of Christ 654, almost twenty years before Aldegund herself, he could certainly not have been present at her translation. Whether another illustrious man named Sigebert was present, whom later writers, without sufficiently careful regard for chronology, wrote to have been a King; or whether rather there was present either Theodoric, King of the Franks, or some of his sons, or Pippin of Herstal, Mayor of the Palace, who is sometimes found called King because he commanded the Kings themselves; we cannot determine with certainty. Aldetrude had been trained in piety by S. Aldegund, as was written before, and was the daughter of her sister Waldetrudis, who entirely seems, as we shall say in due place, to have died before the year 700, since her sister Madelberta was appointed in her place, who had been instructed in religious ways by the same Aldegund.

[3] The second translation, or rather the reposition of the relics in another casket, the second, 6 June 1161, occurred in the year of Christ 1161, indiction 9, on 6 June. On which day Molanus in his additions to Usuard, and from him Wion: At Maubeuge, the exposition of the body of Blessed Aldegund the Virgin. This is a double feast of the second class, as is evident from the proper offices of the Church of Maubeuge. Of it Saussay on that day: At Maubeuge in Hainaut, the exposition of the body of S. Aldegund, Virgin and Abbess, sister of S. Gudula: who is celebrated by the right of sacred deposition on the penultimate day of January. The most learned man erred in his memory; she was not the sister of S. Gudula, but a kinswoman, as is evident from her life on 8 January, where Hubert, chapter 1, number 3, writes thus: She was also distinguished by her kinship with SS. Aldegund and Waldetrudis, of whom the former, having consecrated her virginity to God, confined herself under regular discipline, and completing the course of her life in that same celibacy, is now adorned with the diadem of her immaculate Spouse. described by Adrian: Adrian, Dean of S. Gaugeric at Cambrai, Provost and Chancellor of the Church of Maubeuge, described that exposition, or Translation, which I saw, he says in number 1; and in number 3: by the sweetness of whose fragrance we all standing by were wonderfully refreshed, so that it was suggested to us, Behold the smell of my daughter... Therefore, marveling, we all said together: Who is she, etc.

[4] The third translation was made in the year 1439, indiction 2, the third day of Pentecost, the third, 26 May 1439, 26 May; and it was established that the solemnities of this translation be celebrated in perpetual memorial on the third day in the feast of Pentecost, whenever it may fall, as is said below: described by an eyewitness: although it is now celebrated at Maubeuge on 13 November with a double office of the second class, with no mention made of the first Translation. He who was present also described that translation, as he himself attests in number 11: He who saw and was present at everything wrote these things, bearing testimony concerning them.

[5] others on 18 October. Besides these translations, on 18 October, on which S. Luke the Evangelist is venerated with a double office of the second class, a commemoration of S. Aldegund is made, concerning which in Lesson IX these things are found: This commemoration of Blessed Aldegund is made on account of a certain elevation or translation which is believed to have been made on this day. Perhaps at that time when the Normans were infesting the provinces of Belgic Gaul, was the body of the holy Virgin carried elsewhere, and then brought back on that day? What is found in the manuscript Martyrology of the monastery of S. Maximin on 10 June seems to point to the same thing: and 10 June. On the same day, the removal of the Virgin Aldegund.

THE ACCOUNT OF THE SECOND TRANSLATION

By Adrian, Provost of Maubeuge.

Aldegondis, Virgin at Maubeuge in Belgium (S.)

BHL Number: 0249

Year 1161. 6 June.

By Adrian.

[1] To all the faithful in Christ, both future and present, in perpetuity. It is certain that the deeds of the present slip from the memory of men through the succession of times. The author narrates what he himself witnessed. Therefore I have judged it necessary and fitting to write, and through writing to commend to the perpetual memory of all posterity, the glorious exposition of the sacred body of the holy Virgin Aldegund, which I saw, although less worthily, yet devoutly and humbly, and I carefully noted the order of what was done, always standing by the holy work in person.

[2] In the name of the Lord, the eighth day before the Ides of June was established as the day of this holy celebration, and was proclaimed far and wide. There came Nicholas, Bishop of Cambrai, a noble man, in the presence of many illustrious persons, and with him Archdeacons, and very many Canons of S. Mary and S. Gaugeric, honorable men: there came also Baldwin, the revered Count of Hainaut, and Alice his wife, a most noble and devout woman; and with them nobles and powerful men. There came also many Abbots, religious men, and an innumerable people flocked together: the bodies of Saints were also brought, those of S. Ghislain and S. Waldetrudis, with a great retinue of men and women. Moreover, the venerable Master Walter, Bishop of Laon, a religious and most prudent man, came, drawn by his love for our Church, and invited in friendly fashion by the Lord Bishop of Cambrai. Thus the solemn court of the holy Virgin Aldegund was clothed with the beauty of fullness and ineffable glory.

[3] When morning came, the aforesaid venerable Bishops, the religious Abbots, the choir of Canons, the community of Ladies serving there, the Count and Countess, and with them those who were more honorable and of sounder counsel from the court, entered the church, all others having been excluded, the doors closed, Mass celebrated, the locks fastened. The Bishop of Cambrai celebrated Mass, with those admitted standing by and devoutly praying. After this, the Bishop of Cambrai and the Bishop of Laon and the Abbots, most solemnly vested, prostrated themselves before the Lord's table, and confessing to one another, chanted the penitential psalms to the Lord, and devoutly completed the holy Litany of the Saints. the casket reverently opened, When these things had been done, with prolonged and most devout prayer, advancing, they approached the old shrine, and with exceeding trembling and reverence ordered it to be unsealed. When this was done, they found the holy vessel in which the body of the holy Virgin rested. When it was opened, immediately a most sweet fragrance issued forth, a sweet fragrance breathed forth: by whose sweetness we all standing by were wonderfully refreshed, so that it was suggested to us: Behold the smell of my daughter, in whom I am well pleased; the smell, I say, as the smell of a field that is full, which the Lord has blessed. Therefore, marveling, we all said together: Who is she who ascends like a pillar of smoke, from the aromatics of myrrh and frankincense, and every powder of the perfumer?

[4] The Bishop of Cambrai approached more closely, handling with his hand, the foot of the Saint, not decayed, shown to the people, and separated from the body one of the feet, clothed with imperishable skin and nails incorruptibly as if alive, and lifted it up, and showed it to all standing by, and having given the blessing to all humbly bowing, he reverently replaced it in the place from which he had taken it. Similarly the holy head, covered for the most part with incorruptible skin, and still clothed with certain little hairs, likewise the head: he lifted up and showed to those bowing tearfully; and afterward rejoined it to the holy body.

[5] All those standing by, gladdened by this holy sight and inflamed with exceeding desire, drew near to see more closely, and pressed upon the Bishops and Abbots too vehemently and irreverently. The Bishops, bearing this impatiently, decided that the holy vessel with the sacred body should be carried into the inner sacristy, in the sacristy the body is sewn in silk cloth: so that they might minister more freely and secretly. When this was done, with the door closed after a few had been admitted, they set down the holy vessel, and thus one bowing humbly at the head, another at the foot, they detached and removed the tile of the vessel on one side, and having placed a fine linen cloth beneath, and withdrawn another precious silk cloth, they drew out the holy body, firmly bound with the linen cloths in which it had been wrapped, and receiving it upon prepared coverings, they wrapped it, praying with tears: How beautiful and how sweet is the Virgin Aldegund, bride of Christ, intercede for us and for all others who supplicate you. And because the Bishops were less skilled in the work of sewing, the revered Countess Alice was called, and Fressendis, the most honorable Abbess of that same Church, and the Abbess of Ghislenghien, who had come for the feast day, a devout woman: who came forward, and having thrown back their mantles and freed their hands, ministered piously and tearfully around the holy body together with the Bishops. And you would have seen faithful women doing the work, like Martha and Mary ministering to the Lord together with the Apostles.

[6] While they were at work, it came back to my mind what I had often heard from the holy Virgins serving the holy Virgin in times past, when this matter was discussed, with such words as these: Oh, if that solemnity should find me! Oh, what joy there will then be for all who see this! Oh, do you think I shall see it? In this is shown how greatly they were inflamed with the desire of seeing. Recalling this, I approached the Bishop on bended knee, and addressing his benevolence, I said: Reverend Father, most noble man, [At the Author's instigation, the body is proposed for viewing and kissing by the Canonesses:] you know that nobility springs from the fountain of piety, by whose grace be propitious to the noble handmaids of the holy Virgin, that they may see more particularly the body which they serve day and night, and which they love more ardently than others. When this was granted, with the door opened, all entered with my support, and venerating the holy body humbly with the outpouring of the blood of the heart, that is, with tears, they kissed it: and going out they said to one another: Holy Virgin, glory of virginity, adorning the heavens of heavens, beautiful to behold, glorious among the choirs of Saints, what shall we render to you? Who have gifted us with this holy sight? We beseech you, be propitious to us your handmaids, that we may worthily serve you.

[7] When these things had been completed, the Bishops placed the holy body in a new vessel prepared with aromatics, and carried it with the greatest veneration outside the church to the public station, it is placed in a new casket, and there, having preached a sermon to the people, and having granted pardon of sins, and having given absolution to penitents through the grace of the Bishops, the Lord of Cambrai once again uncovered the holy head of the holy Virgin, and showed it uncovered to all the people watching, and having given the blessing, he replaced it in its place with the body. now wrapped, After this, the whole holy body, covered with a silk cloth and placed upon the cover of the vessel, the Bishops and religious Abbots standing around lifted up together, and leading it all around, showed it most diligently to all who stood by. Then all the people, as one man, praising God with one voice, striking their breasts with one devotion and bowing their heads, venerated it most devoutly. At that hour how great was the serenity of the air, shown how great the joy of all, how great the piety, how pitiable the sighs of men and women, how great the outpourings of tears, it belongs to God alone to know, and it is not to be presumed for our capacity or unworthiness to set forth. Finally, the most sacred body, wrapped in deer-skin and firmly sewn, they closed as if burying it in the vessel, with the covering tile placed over it with prayer: and afterward, the vessel thus secured with such dignity, deposited in a new shrine most preciously and artfully fashioned of gold and silver, as is evident to all, they ordered it to be sealed indissolubly.

[8] When these things had been so venerably completed, all approached the holy shrine, and with many gifts and offerings honored the holy Virgin with devotion: and returning to their own possessions they praised God, who is glorious in His Saints and wonderful, who has more wonderfully glorified in heaven the holy Virgin wonderfully preserved and honored on earth. Nor should it be passed over in silence with an innumerable people that, although this exposition was celebrated before the doors of the church in a place, as it seems, excessively narrow (a wonderful thing!), nevertheless nearly forty thousand men and women stood there together at the same time, as has been attested by many who saw it; and all were gladdened by the holy sight, and none complained of the burden of the crowding. We believe, however, that a place so confined would by no means have sufficed for so many thousands, unless the generosity of almighty God had so ordained it for the merit and grace of the holy Virgin. To Him be glory, honor, and dominion, living forever and ever, Amen.

[9] Done at Maubeuge, in the year of the Incarnate Word 1161, indiction 9, 6 June 1161, epact 22, concurrent 6, the third year of the nineteen-year cycle, in the reign of Frederick, Emperor and Augustus of the Romans, while Roland and Octavian were contending for the Apostolic See, with the venerable Samson presiding as Metropolitan at Reims, in the twenty-fifth year of the episcopate of Nicholas, Bishop of Cambrai, with the revered Count Baldwin governing the monarchy of Hainaut, son of the most noble Yolande, and Alice the Countess, daughter of the most noble Count of Namur. I, A., Dean of S. Gaugeric, Provost and Chancellor of the Church of Maubeuge, wrote and reviewed this.

THE ACCOUNT OF THE THIRD TRANSLATION.

By an anonymous author, an eyewitness.

Aldegondis, Virgin at Maubeuge in Belgium (S.)

BHL Number: 0250

Year 1439. 26 May.

By an Anonymous Author, from manuscripts.

CHAPTER I.

The translation of S. Aldegund decreed.

[1] Antiquity is wont to erase from the memory of men even magnificent works, unless they are noted in histories or annals. Therefore, so that what has been done in these days concerning the Translation of the body of the blessed Virgin Aldegund, and the reservation of her precious head outside the new casket, may be known to all the faithful, present and future, for all generations, and so that forgetfulness may never erase it from their hearts, we have thought it should be committed to the present writings.

[2] Let us all give thanks to the divine goodness, which in the midst of the distresses of this wicked earthly habitation, consoles us with many remedies, as the Prophet before us had recalled, when he said: According to the multitude of my sorrows in my heart, your consolations have gladdened my soul. Psalm 93:19. For God, faithful in His promises, cannot deny Himself, who has promised to be with His servants in tribulation, and to deliver them and glorify them. Formerly, As the second translation was made in a calamitous time, namely in the year of the Incarnate Word 1161, it pleased the bestower of all goods to glorify His holy chosen one Aldegund, and to have her body transferred from an old casket to a new and quite precious one; at the time when the bark of Peter, that is, the Church Militant, was being tossed by great waves, and when two men contending for the Papacy were, as far as in them lay, tearing apart the seamless garment of Christ, which the impiety of the Jews did not presume to rend. At that time God, having mercy on the Church of Maubeuge and conferring upon it the joys of that translation, for the consolation of the devout, granted it to breathe under so great a weight of calamities. Thus it has always pleased His immense clemency to set prosperity against adversity, good against evil, and joyful things against sorrowful. The divine volumes of both Testaments are full of this truth: which may be seen in the people of God, whom He often delivered from the hands of their enemies, and in the Apostles and Martyrs and elect of Christ, whom He mercifully rescued from dangers, distresses, deaths, and tyrants, lest they be swallowed up. Truly everyone who worships God has this, that if his life has been in trial, it shall be crowned; if in tribulation, it shall be delivered; if in chastisement, it shall be permitted to attain mercy. For in these days God was chastising the inhabitants of this region, as well as neighboring and foreign nations, now with famine, now with pestilence, sometimes with the sword, so also the third; and was multiplying their evils among them; among which this one was most grievous, that between the General Council legitimately assembled at Basel, and the Supreme Pontiff, there was no small dissension about the authority of General Councils: in which disturbances the Lord consoled the Church of Cambrai in the parts of Hainaut, especially in the region of Maubeuge, and showed it mercy, to which by His grace it was given to attain, when He disposed that the precious treasure of the body of the blessed Virgin Aldegund, long stored in an old casket, be transferred to a noble vessel fabricated with subtle artistry and exceeding ambition in gold and silver.

[3] Indeed, many years before, this remarkable vessel had been begun; but with the malice of the times hindering, it was only now finally completed. And when it was presented to the sight of the Lady Abbess and the whole college of the young noble Ladies devoutly serving the aforesaid Virgin, long desired, at whose expense it had been constructed for the most part, all equally praised the immense wisdom of God, who had prepared such industrious craftsmen for His handmaid. They sent messengers to the Reverend Father in Christ the Lord John, Bishop of the Church of Cambrai, concerning the translation of the sacred body from the old to this new mausoleum: promised by the Bishop, to whose prayers the pious Father gave his assent. However, with various intervening cares of the pastoral office, he was overtaken by death and could not fulfill what he had granted. Nevertheless, lest so holy a purpose of the aforesaid handmaids of Blessed Aldegund and of the whole region come to nothing; proven men were sent to the Chapter of the aforesaid Church of Cambrai, made during a vacancy of the See, to plead the cause for that translation: whom it received graciously, and with a glad heart sent them back with their request granted, appointing the Reverend Father in Christ the Lord Hugo, Bishop of Dagne, Vicar in Pontificals of the vacant See, and the venerable men Paul Beye, Greater Archdeacon in the Church of Cambrai, and Giles Carlier, Professor of Sacred Theology, Dean of the same Church, as Vicars in spiritual and temporal affairs of that See, to perform all things pertaining to this sacred mystery at the opportune time.

CHAPTER II.

The translation solemnly performed.

[4] And when the appointed time had come, the aforesaid venerable men, fulfilling their instructions, came to Maubeuge, With a great concourse of people, received with honor and joy by the Abbess and the whole Chapter of the young noble Ladies. From that hour immense joy was shown in the whole town: the drums did not cease to sound jubilantly through the entire night. And when, with the risen sun, the glad day which the Lord had made arrived, as they entered the temple of the Lord -- the Reverend Father Bishop and the venerable Archdeacon and Dean mentioned above -- there were present for this great spectacle the venerable Father Abbots of S. Ghislain, Hautmont, S. Denis in Broqueroie, Liessies, Maroilles, Bonne-Esperance, and Tenelles: in the presence of Prelates, the Dean and Canons of S. Quentin in the Church of S. Aldegund at Maubeuge, the Dean of Christianity of that same place; the Deans of the Churches of Soignies, S. Germain of Mons, and of Binche: the Abbess with the whole college of the noble Ladies of S. Aldegund at Maubeuge: also certain noble Ladies of the Church of S. Waldetrudis at Mons; the Rector of the Parish Church of S. Germain at Mons, a renowned man; and many notable Ecclesiastics; whose names are unknown to us but known to God; we pray they are written in the book of life.

[5] Present for these proceedings were the noble and illustrious Lords: other noble men, the Lord John, Lord of Jeumont and of Chateau in the Ardennes; John, firstborn son of the Lord of Ligne; the Lord Michael of Ligne, Lord of Barbançon; the Lord John, Lord of Bossut and of Goegnies; Giles, Lord of Berlaimont and of Pieruwelz, Cupbearer of Hainaut; the Lord Simon of Lalaing; the Lord Sanson of Lalaing, his brother; Anselm, Lord of Trazegnies and of Silly; the Lord Adrian, Lord of Trelon; the Lord Everard, Lord of Haye and of Ghoy; the Lord Pinchard of Gaure, Lord of Fresin; Gerard, Lord of Ville; the Lord Gerard, Lord of Bossut and of Serfontaines; James, Lord of Harchies, Provost of Maubeuge; Giles of Harchies, his brother, Provost of Villemont; John called Broyant of Sars, the father; and women, John called Broyant of Sars, the son, Esquires; and many noble Ladies, namely the Lady Abbess of la Thure, the Lady Mary of Melun, the Lady of Hourdain, the Lady of Barbançon, the Lady of Ligne, the Lady of Lens, the young Lady wife of the said Lord of Berlaimont.

[6] To these, and to the innumerable multitude which the church could hold, a sermon was preached by the aforesaid Dean in the same place, to the glory of God, to the praise of the blessed Virgin Aldegund, and for the salvation of the people standing around. For although a projecting tabernacle, commonly called a Hourt, had been erected outside, adjoining that same church, so that the sermon might be given there and the other mysteries; after the sermon yet the weather did not allow the people to be in the open air at the very hour of the sermon; after which, for the comfort of the incredible multitude, by God's will the rains were driven away and a sufficiently pleasant breeze returned. Then the venerable Bishop, with the Archdeacon and Dean, the Prelates and Ecclesiastical men and women, in a spirit of humility and a contrite heart, proceeded from the temple to the tabernacle, so that the whole people might be able to watch the desired translation, the new and old shrines having already been brought thither. But while the procession advances, and public prayers, the penitential Psalms are chanted mournfully by the college of noble Ladies. And with the Reverend Bishop, the Archdeacon and Dean, together with the Ecclesiastical Prelates and Nobles, standing before the holy body in the old mausoleum in the tabernacle, prayers with tears, on bended knees, with joined hands, are made by each one: then the offices of the Litanies follow with appropriate prayers.

[7] After this, the Bishop, rising from prayer, reverently consecrates that noble vessel and magnificent shrine, the shrine is opened: soon to be the sepulchre of the sacred body. When this had been solemnly performed, he approaches the old one with trepidation, with the Archdeacon and Dean attending him carefully: he orders it to be uncovered and the seals to be broken by skilled men. When these had been loosened, before the coffin in which the holy body lies is drawn from the casket, the venerable Bishop with his colleagues the Archdeacon and Dean prostrate themselves in prayer: likewise the other Ecclesiastical Prelates and Nobles standing by, confessing their own faults and unworthiness; yet having received confidence from the mercy of God and the clemency of the holy Virgin whose mysteries are being celebrated, he approaches more closely and lifts the sepulchre or coffin itself from that old casket. Since it was firmly closed, he orders the fastenings to be loosened, and raising the upper board, the Lord makes known the virtues lying hidden within it. For when the most worthy body began to be seen, a sweet fragrance breathed forth, a most sweet fragrance wonderfully filled all who stood by: joys burst forth outwardly: and now, unable to contain themselves, they break out in cries of exultation and praise: they lift devout hands to heaven, glorifying the power of God, who heaps such honors upon His handmaid the blessed Aldegund, that not only is her soul venerated by the Angelic powers in heaven, but her body too is so reverently venerated by mortals on earth. The spirit of the nobles and of the whole people exults in a wonderful manner, and a great cry was heard in Rama, that is, on high: with the people exulting: some draw sighs from the depths for joy, others beat their breasts, seeing the beauty of the most holy body and knowing their own weakness: the rest extend their hands to heaven, marveling at the handmaid of God, and all adoring her as their advocate after the Mother of God and their patroness. There was not in the memory of men so glad a day, so full of grace, while the patroness of the country, so rarely seen, is beheld, so long desired to be seen is perceived. For the venerable Bishop lifts the most worthy body from the sepulchre and shows it to all, with the aforesaid Archdeacon and Dean assisting him. It was wrapped on the outside in deer-skin, closed with a firm binding, just as our Fathers had placed it, at the time of the former translation, in the monument. Indeed all things were so firm as if they had been recently placed, so that it was labor to loosen them with a knife. It is therefore opened, though with difficulty, at the part of the head, and they extract it thence, to be venerated by placing it separately in a reliquary. the body is separated from the head. This was done with the common consent of the Reverend Bishop, the Archdeacon, the Dean, the Abbess of the college of noble Ladies, and the Dean and Canons of that same place, so that with honors multiplied, the Virgin might be more abundantly venerated, while the body in the shrine of wonderful beauty, and the head in a reliquary to be prepared, will be adored by suppliants and the devout.

CHAPTER III.

The relics reverently placed.

[8] When these things had been so performed, the venerable Bishop himself, bearing the most sacred head of the Virgin in his hands, showed it bare to the watching multitude: to which all reverently kneeling, with tears, exultation of spirit, and joined hands, implored the mercy of God through the intercession of the Virgin. They are astonished at the miracle, as they perceive that in it there are still present skin and quite many hairs, The head is shown to the people, still covered with skin and hairs, and several teeth, although about eight hundred and nine years had elapsed since she had migrated to Christ: nor had anything else or little been changed since the time of the former translation, when about two hundred and seventy-eight years are believed to have passed. But this is what was said by the Lord, who thus glorifies His Saints: Not a hair of your head shall perish. Luke 21:18. Assuredly the Lord already adorns the body of His bride with an earnest of incorruptibility, since He preserves it from dissolution for so long a time for us, suggesting how great is the glory of His house and of those who dwell in it, how great the sweetness, how great the brightness, while He bestows such honors upon the body of the humble Virgin Aldegund. At that very hour, as is believed, all were unmindful of all calamities, pressures, and distresses, and attended only to the veneration of the precious head, hoping for better things in the future from such a vision.

[9] And when the venerable Bishop had slowly circled through the length of the tabernacle, displaying the honorable head, he returned to the place of the old sepulchre, and having wrapped it in precious linen cloths and set it aside, he attended most devoutly to the translation of the body. And having taken it up, The body shown, and having lifted it from the coffin in which it had lain so long, with the venerable Archdeacon and Dean so often mentioned assisting, he openly showed it to all the watching people. In the midst of tears, joys break forth; from afar they send forth harmonious singing. When therefore the body of the Virgin had been held aloft for some time, it is enclosed in the new shrine: the Bishop places it in the new sepulchre fitted to the new shrine, consecrated with chrism and other sanctifications. He orders it to be fastened with keys, and seals it in many places with his ring. And thus arranged, to the magnificent shrine, sanctified with chrism and many ceremonial rites, they themselves -- the Bishop, the Archdeacon, and the Dean -- carry it and place it inside; with the venerable Father Abbots, the Lady Abbess, and the college of the handmaids of Christ and of the Virgin Aldegund, the Nobles, and all the people watching everything. The shrine itself, holding within it the noble treasure of the holy body, with the head kept outside, is closed most firmly, secured with bars, keys, and other iron fastenings.

[10] When all these things had been thus done, they are carried back to the church; there are present four or six of the eldest among the Nobles, who together with some Ecclesiastical men take upon their shoulders that noble shrine, containing this precious manna of the body of the blessed Virgin Aldegund, to be carried from the tabernacle to the church. The choir of the college of noble Ladies and of the Canons goes before, singing aloft the Angelic hymn, Te Deum Laudamus: with whom stands the venerable Archdeacon, reverently holding the precious head of the Virgin in his hands, and those carrying the shrine follow: then the Prelates, and last the Reverend Bishop, and next to him the Dean, all singing devoutly and joyfully the aforementioned hymn. When they had come to the middle of the church, the body in the middle of the temple, the shrine is set down, with lights and silk cloths placed all around. When the hymn was completed, the aforesaid Bishop, concluding these praises with a versicle and prayer, proceeds toward the high altar, preceded by the Prelates, the Archdeacon carrying the head, and the Dean, and while the Bishop is being vested in sacred vestments to celebrate the divine offices, the head is placed on the altar; the venerable Archdeacon humbly and reverently reclines the head of the blessed Virgin upon the altar, where it remains as long as Mass is celebrated. Meanwhile the people in crowds bring offerings to the shrine, each according to his ability. Meanwhile the organs of praise resound, the choir of Canons jubilates, the college of noble Ladies sings psalms to the Lord, singing with mind and spirit. after Mass The devout Bishop completes the sacrifices by giving thanks and praying. When these things had been brought to their end, certain men whose hearts God had touched, and various gifts offered, offer gifts to the precious head on the altar, so that it might be fittingly enclosed in a reliquary to be fabricated. To these the venerable Archdeacon so often mentioned paves the way, and is the first to contribute generously. After this the Bishop, returning from the sanctuary, carries it back into it, and placing it among the relics, wraps it in the cleanest cloths; they are placed in the sacristy, and lest anyone presume to touch it bare, or perpetrate any evil, he himself diligently secures it with his seal, and the aforesaid Archdeacon and Dean with the seal of the vacant See of Cambrai. And so all, glorifying God, return to their own places.

[11] He who saw and was present at everything wrote these things, bearing testimony concerning them, When these things were done, and we know that his testimony is true. These things were done in the year of the Lord's Incarnation 1439, indiction 2, on the third day of the feast of Pentecost, which was then 26 May: with the Lord Pope Eugenius IV presiding in the Church, Albert King of the Romans and Duke of Austria, Charles VII, most Christian King of the Franks, Philip, illustrious Duke of Burgundy, Lord of Hainaut; the See of Cambrai itself being vacant, by which it was established that the solemnities of this translation be celebrated in perpetual memorial on the third day of the feast of Pentecost, whenever it may occur; in the presence of the Reverend Bishop, the Archdeacon, the Dean, the Abbots, the Ladies, the noble Ladies, the Ecclesiastics and Nobles mentioned above, with an incredible multitude of peoples.

CONCERNING S. ARMENTARIUS, BISHOP OF PAVIA IN ITALY.

After the year of Christ 730.

Armentarius, Bishop of Pavia in Italy (S.)

[1] Although the deeds of S. Armentarius, and of several other Bishops of Pavia, have perished on account of the frequent devastations of that city; nevertheless his body is religiously preserved there in the sacristy of the cathedral church, and his birthday is celebrated on 30 January; on which day the Roman Martyrology: The birthday of S. Armentarius, At Pavia, S. Armentarius, Bishop and Confessor. Galesinius: At Pavia, S. Armentarius, Bishop and Confessor: whose body, where it has been placed, has shone forth by the divine gift with many miracles. Ferrari in the Catalogue of the Saints of Italy writes the following about his life:

[2] Armentarius presided over the Church of Pavia after S. Damian from about the year 720 after the birth of Christ. Deeds from Ferrari, He was most especially devoted to prayers, and was accustomed to say that it was impossible that petitions justly asked should not be heard; and that prayer was most efficacious for obtaining what we ask, and more sublime than command: for the power of prayer, he used to say, extinguished the power of fire, closed the mouths of lions, dissolved wars, expelled demons, drives away storms and diseases, and breaks the bonds of death, and averts the wrath of God and all evils from us. When the holy man had administered the Church of Pavia holily for some years, on the third day before the Kalends of February, on which day his birthday is recalled by the Church of Pavia, he flew to heaven for his reward. In his Notes he adds: He is reported to have lived twelve years in the episcopate, and to have died under Pope Gregory III and the Iconoclast Emperor Leo the Isaurian. Gregory III sat from 16 February of the year of Christ 731, the fifteenth of the Emperor Leo, until 28 November of the year of Christ 741, the first of the Emperor Copronymus.

[3] his era. Stephanus Breventanus treats of S. Armentarius in book 2 of his History of Pavia, chapter 20; who in chapter 11 says that S. Damian, the successor of Armentarius, concerning whom we shall treat on 12 April, was made Bishop in the year 690, and sat for thirty years. Ferrari, as we shall say in that place, shows that he was made Bishop before the year 690. Giovanni Maria Spelta writes nearly the same things about Armentarius as Ferrari and Breventanus, in his Catalogue of Bishops of Pavia.

CONCERNING BLESSED AMNICHADUS, ENCLOSED MONK, AT FULDA.

Year 1043.

Amnichadus, Recluse at Fulda in Germany (B.)

[1] Between Franconia and Hesse, well-known provinces of Germany, lies the forest of Buchonia, which has received its name from the beech tree, which grows there in the greatest abundance, and is called buche or buchbaum by the Germans. At Fulda, the birthday of B. Amnichadus, In it, on the river Fulda, a monastery was founded by S. Boniface the Bishop, and itself called by the name of Fulda; whose antiquities our Christoph Brouwer has encompassed in four books. In that monastery, among other holy men, there lived in the eleventh century Amnichadus the Scot, who spent many years enclosed in a cell most holily, and died on this thirtieth day of January. On which day Wion writes thus: In Buchonia, in the monastery of Fulda, the deposition of S. Amnichadus the Scot, an enclosed monk; at whose death, to declare his merits, visions of heavenly lights appeared, and psalmody divinely sent forth was heard at his sepulchre. Hugo Menard, Benedict Dorgany, John Wilson in the English Martyrology, and David Camerarius, book 3, On the Piety of the Scots, have the same; all of whom absolutely write him as a Saint, as also a certain manuscript Calendar of the Saints of the Order of S. Benedict, and Ferrari in his general Catalogue of Saints. The name varies: the name variously written, most call him Amnichadus, Camerarius also Annichadus; the cited manuscript, Ammechadus; Marianus, Annuchadus; Florence of Worcester, Animchadus; Ferrari here Amnicardus, but on the Kalends of February, Annachardus, perhaps thinking him different; George Conn, Ammichabus; Brouwer, Amichadus.

[2] He died in the year 1043, at which year Marianus Scotus writes thus: Annuchadus, Scot and recluse, died on the third day before the Kalends of February, in the monastery of Fulda: above whose sepulchre lights were seen and psalmody heard. Above him, I Marianus Scotus, enclosed for ten years, standing over his feet, daily sang Masses. So the published Marianus, but it is established that the text was mutilated by copyists, from Florence of Worcester, who died in the year 1119, thirty-one years after the death of Marianus; for he writes at the year 1043 thus: He was a Scot, a monk in Ireland, Animchadus, a Scottish monk and recluse, died at Fulda, above whose sepulchre Marianus, the author of this Chronicle, standing enclosed at his feet for ten years, sang Mass; who also related these things about the aforesaid Animchadus. He himself, he says, when he was in Ireland on the island which is called Keltra, on a certain day when certain Brothers had arrived, by the permission of his senior, named Kortram, he showed them hospitality. And when some had gone out after the meal, those who had remained sat warming themselves at the fire, and asked him to drink, and when he was unwilling without permission, they compelled him. At length he consented; but first he sent from that drink to his senior as a sort of blessing. But on the next day, being questioned by him for a slight fault, he goes into exile at the order of his Abbot: whence he had sent that drink, he related all that had happened: and immediately, for this fault alone, the senior ordered him to leave Ireland. Which he humbly fulfilled, and thus coming to Fulda, living holily as an enclosed recluse, as I said above, he died. This Tigernach, my senior, related to me, when I had committed a certain small fault in his presence.

[3] Also in my hearing, while I was enclosed at Fulda, a certain most religious monk of that same monastery, the dead man blesses a monk: named William, asked the above-mentioned Animchadus, already buried, to bless him: and, as he afterward confirmed to me, that same night he saw in a vision Animchadus standing in his sepulchre, shining with exceeding brightness, and with outstretched hand blessing him; and I too spent that whole night filled with a honey-sweet fragrance. These things Marianus says.

[4] So Florence. This Tigernach, the master of Marianus, is far other than the one whom the Carthusians of Cologne record on 4 April; praised by various writers: for that one was a contemporary of S. Brigid, as is evident from her life. George Conn, book 1, On the State of Religion among the Scots, writes that Amnichadus was born of no ignoble place in Scotland. The same is found in Wilson's Martyrology. Trithemius includes him among the illustrious men of the Order of S. Benedict, and calls him a Saint, book 3, chapter 244. He also mentions him in the Chronicle of Hirsau. Our Christoph Brouwer, book 1, Antiquities of Fulda, chapter 20, writes thus about him, treating of Abbot Richard: He himself entered upon his office after the beginning of the Emperor Henry's reign; why he was summoned to Fulda? and when he learned that monks of S. Benedict who were strangers from across the sea had come from Scotland to Germany with a remarkable zeal for a more perfect life and severity of discipline, he took care that, to shake off the torpor of his own men and to kindle virtue by example, he might summon many monks of the Scottish nation to Fulda; and by their attentive studies of life and doctrine, revive the ancient piety and erudition among his own. This Marianus Scotus did not pass over in silence, who also celebrates the monk Amichadus the Scot, famous in the monastery of Fulda for the sanctity of his life, at the year of Christ 1043, in which he also died. For he, enclosed there more strictly in the ancient manner, lived with such a reputation for holiness he shines with miracles, that above his sepulchre heavenly lights were seen, and voices of angelic psalmody were heard.

CONCERNING S. ADELELMUS, OR ELESMES, ABBOT, AT BURGOS IN SPAIN.

About the year 1100.

Adelelmus or Elesmes, at Burgos in Spain (S.)

[1] At Burgos, the most illustrious city of Old Castile, the veneration of S. Adelelmus is celebrated, who is commonly called Elesmes, or Lesmes. For although some establish a different Lesmes, or Elesmes, or Elesmus, they nevertheless also call the former by both names. Two persons named Adelelmus, or Elesmes: The latter is reported to have been the servant of S. Julian, Bishop of Cuenca, as we said in his life on 28 January, chapter 2, number 7, letter k. Antonio de Yepes, Benedictine Chronicle, volume 6, century 7, at the year 1091, chapter 2, writes that while he was measuring out wheat for the needy at the command of his Bishop, by the force of his labor the omentum ruptured, and he contracted a very troublesome hernia, which brought him great pains for the rest of his life thereafter, which he bore with remarkable patience; the latter was also held as Blessed: and after the Bishop's death, having returned to Burgos, he concluded his life with a most holy end; and is commonly held and called Blessed, adorned with a magnificent tomb, which is still seen in the church of Burgos. These two Elesmes are sometimes confused; and the latter, who was about a hundred years younger than the former, and perhaps named after him, was a Spaniard by nation, and is simply called a Saint. Thus Ferrari, on this day, after having recorded S. Adelelmus, adds: In the same place (Burgos), S. Elesmes the Priest. Others do not call him a Priest, and rather suggest that he was a layman, or at any rate a cleric of an inferior order; so among others Trujillo on 28 January, in the life of S. Julian: By the command of the holy man, a certain servant of his distributed that wheat to the poor: that servant was called Lesmes, who from the immense labor which he undertook in distributing the wheat, died, leaving among the citizens no small reputation of his sanctity. Who would believe that there was no one in the Bishop's household who would undertake that labor except the domestic Priest, who would not very aptly be called the servant of the Bishop? The same Ferrari on 28 January: At Burgos in Spain, S. Elesmes, Priest and Confessor. That he understands this of the latter Elesmes is evident from his Annotations: Among others, he says, on the 30th of this month. In the records of the Church of Burgos, nor is he noted on any other day. Which same thing he repeats on this 30th day. Setting aside this Elesmes, therefore, we shall here treat of the elder.

[2] S. Adelelmus the Abbot is venerated by the Church of Burgos, as its Patron, with a double office. Of him the same Ferrari on this day: At Burgos in Spain, S. Adelelmus the Confessor. Benedict Dorgany: S. Adelelmus the Abbot. Hugo Menard: At Burgos in Spain, S. Adelelmus the Abbot, disciple of S. Robert, Abbot of La Chaise-Dieu. Andrea Saussay: The Deposition of S. Adelelmus, who by nation a Gaul, the birthday of the former, by homeland of Loudun on the borders of Poitou and Anjou, in the very bloom of youth, spurning the deceits and allurements of the world, resolved to serve Christ under regular discipline. Having therefore become the disciple of Blessed Robert, the first Abbot of La Chaise-Dieu in Auvergne, he so learned the principles of holy monasticism that by his manner of life he was a shining mirror of evangelical perfection. Whence he was advanced not only to the governance of the monastery as the third in order, but when he was spreading the rays of his admirable holiness far and wide, summoned to Spain by frequent entreaties of Queen Constance; there, having opened up the path of a most holy life, at the request and with the help of the aforesaid Queen, he built a monastery in honor of S. John the Baptist, and having gathered many ascetics, whom he instructed in the precepts of salutary discipline, consummated with a holy end, he blessedly fell asleep in Christ, and graced with an honorable sepulchre, he gave forth illustrious testimonies of the glory which he enjoys on account of his merits.

[3] Yepes attests that there exists in the monastery of S. John the Baptist at Burgos a manuscript history of the deeds performed by S. Adelelmus, composed by Rudolph, a monk of the monastery of La Chaise-Dieu, Life written by the monk Rudolph, whom Almericus, or rather Aimericus, the sixth Abbot of La Chaise-Dieu, had sent there, not long after the death of Adelelmus, since Aimericus himself was Bishop of Clermont in the time of Louis the Fat, who died in the year 1137, the thirtieth of his reign. Yepes frequently cites this history of the monk Rudolph, and in chapter 3 recites these very words of his: Then the man of God Adelelmus came to the cell given to him, where innumerable miracles were accomplished through him: upon the bare ground he prayed for so long until, when nature compelled, sleep forced itself upon him; and there, when he had slept a very little, he immediately awoke and did not cease from prayer. In his cell, which the King had given him, he daily celebrated Masses after Matins; when these were completed, with baskets of bread, as many as he could, sitting daily at the door of the cell, where the passage of the poor was, he lavished whatever he had on those in need.

[4] Yepes also attests that Alfonso Venero wrote the Life of S. Adelelmus. We have not seen this; and by others. we have seen what Juan Maldonado published, Thomas Trujillo in the Thesaurus of Preachers, Alfonso de Villegas, Benedict Gonon, book 3, On the Vows of the Western Fathers, Lucio Marineo, book 5, On the Affairs of Spain. We give here what Juan Marieta of the Order of Preachers, book 1, Ecclesiastical History of Spain, chapter 4 and the five following, wrote in Spanish; although not free from every error, especially chronological, as we shall note below. The narrative of Yepes is more accurate, but he acknowledges that he deliberately omitted the miracles, for the sake of avoiding prolixity; whether Marieta pursued them all, we do not know. Martin Carrillo also mentions S. Adelelmus in his Annals at the year 1093.

[5] The era of S. Adelelmus has been expressed both by the same writers and may be inferred from the Life of S. Robert, founder of La Chaise-Dieu, When he lived, which we shall give on 24 April, with whom it is established that Adelelmus lived. In it Marbod writes thus: At that time Henry was ruling the Franks, Leo IX held the Apostolic See; and so the aforesaid Bishop (Rencon) went to the Pope, the holy man to the King of the Franks, each to seek from them the strength of authority and appropriate privileges for the stability of the new place, etc. Henry I reigned from the year 1033 to 1060. Leo IX sat from the year 1049 to 16 April 1054. Marieta writes below that Adelelmus died around the year 1070. Yepes writes more accurately that he died when Urban II was governing the Church, who was consecrated on 12 March 1088, a Sunday, and died on 29 July 1099. he died after the year 1091. Yepes proves that Adelelmus was still living in the year 1091 from a twofold diploma of Alfonso VI, King of Castile, both given in the Era 1129, that is, the year of Christ 1091, on the third day before the Nones of November, Monday. In the first the King says: All these things I grant to S. Robert and Lord Adelelmus. In the second: Therefore in the name of God, I Alfonso the Emperor, together with the consent of my wife Queen Constance, it came to me with a dear heart and my own will to make a charter of donation, and I make it, for the remedy of my soul and of my parents, to the Lord God, and to S. Robert of La Chaise-Dieu, and to you Lord Adelelmus, of that chapel of mine, etc.

[6] S. Adelelmus was therefore living, as we have shown, on 3 November 1091; before 1103, but in the year 1102, or at least 1103, on 11 October, Constantine was already presiding over the monastery of S. John in his place; therefore he had already died. There exists in the same Yepes a diploma of Alfonso VI in which these things are found: I, Alfonso the Emperor, together with the consent of my wife Queen Elisabeth, it came to me with a dear heart and my own will to make a charter of donation to you Lord Constantine, Prior, and to the monks of the monastery of S. John of Burgos, which belongs to S. Robert of La Chaise-Dieu, in our Lord Christ, Amen. Lest anyone suspect that Constantine was indeed the Prior but Adelelmus was the Abbot, the same Yepes cites a Bull of Pope Sixtus IV, given on 13 August in the year 1478, the eighth of his pontificate, in which these things are found: Indeed, on the part of our beloved sons the Prior and Convent of the monastery of S. John near and outside the walls of Burgos, accustomed to be governed by a Prior, of the Order of S. Benedict, a petition recently presented to us contained, etc. More may be read about the origin, progress, and modern state of this monastery in the same Yepes. Moreover, when that diploma of King Alfonso already cited was issued, it is expressed thus: This charter of testament was made on the known day, the fifth before the Ides of October, Era 1112. But there is a manifest error in the number of the Era; for since from Pelagius of Oviedo, to be cited below in chapter 1 of the Life, letter e, it is established that Elisabeth was the fourth wife of Alfonso, she could not have been Queen in the Era 1112, that is, the year of Christ 1074, since Constance, who was the second, was still living in the year 1091. Therefore the number of the Era seems to be corrected thus: that for 1112 one should restore 1140 or 1141, which is the year of Christ 1102 or 1103. The Era cannot be set at 1150 or 1151, which would be the year 1112 or 1113, because Alfonso died on 1 July 1109. It seems that 1141 was originally written, and the L was changed to I.

[7] His translation, Yepes writes that S. Adelelmus was buried in the chapel of S. John the Evangelist, not far from the convent which is now of Augustinian nuns within the city walls: but about the year 1480 the distinguished parish church of S. Adelelmus, the church, which now stands outside the city walls, was built with the alms of the citizens, and his body was translated there; the sepulchre, the sepulchre, however, was adorned with the greatest splendor and magnificence about fifty years ago.

LIFE

Written in Spanish by Juan Marieta.

Adelelmus or Elesmes, at Burgos in Spain (S.)

From the Spanish of Juan Marieta.

CHAPTER I.

The education, military service, and conversion of S. Adelelmus.

[1] S. Adelelmus, citizen and patron of the magnificent city of Burgos, flourished under Henry, son of Henry, Emperor of the Romans, who assumed the empire in the year of Christ 1057, and held it for forty-eight years, with Alexander II, When S. Adelelmus lived: Gregory VII, Urban II (the author of the Jerusalem expedition), and others holding the supreme pontificate in succession: at that time in Spain there reigned Alfonso VI, illustrious for the glory of having freed Toledo from the servitude of the Moors, who had joined to himself in a second marriage Constance, daughter of Louis, King of Gaul, and administered the kingdom which he had received in the year 1063 until the year 1116.

[2] Adelelmus was born at Lyons, a noble city of Gaul, which the most celebrated rivers the Rhone and the Saone wash, of parents illustrious in lineage, wealth, and virtue: instructed in the liberal arts in his early age, instructed in letters, he was then compelled by the will of his family to enlist in military service; yet he did not spend that time in the vices and amusements customary to others. he becomes a soldier: After the death of his parents, he began to distribute generous alms to the poor, and liberally to expend his inheritance upon them. Afterward, admonished by the evangelical oracle: If you would be perfect, go, sell what you have, and give to the poor, and you shall have treasure, and come, follow me; he resolved to renounce all things, he gives his goods to the poor, to pour them out upon the needy, and to follow Christ. Matt. 19:21. Then indeed his kinsmen attacked him and urged him rather to name his relatives as heirs than strangers. He said, with his friends vainly opposing him: I bequeath my possessions to no mortal: but since they are meager, so that I cannot be comfortably sustained by them, I wish to sell them and acquire other most ample possessions, which may bestow a life overflowing with every abundance of goods and everlasting. A certain man rebuked him, almost with insult, that although he had been educated in letters by his parents so that he might one day be rendered fit for an ecclesiastical office, he was not obeying their will.

[3] He resolved at last to bid the world farewell entirely, and to leave his possessions, he departs secretly from his homeland: and to depart from his homeland and commit himself to God. Secretly therefore, with a single servant taken as his companion, he departed from his homeland. When he had completed part of the journey, he dismissed his companion, first bestowing on him all that he had with him, and also having exchanged garments with him: then he set out for Rome, to reverently visit the memorials of the Apostles Peter and Paul and of other Saints. It is believable that they were torn apart from each other not without tears, and that the servant was instructed by Adelelmus with salutary commands: to have care of his soul, not to offend God with any graver sin, and to understand at last that many are called back from the pursuit of salvation by the love of friends and relatives; that this was the reason for his voluntary exile.

[4] Then he continued the journey alone, living by begging, rejoicing in the lack of necessary things, by which he might be made like Christ. His way lay through Issoire, where he then found Robert, Abbot of La Chaise-Dieu, invited by S. Robert, he promises to become a monk at La Chaise-Dieu: who was famous for many heavenly prodigies both living and dead. Robert greatly approved his holy purpose of following in the footsteps of Christ: therefore he urged him with many prayers to give up his pilgrimage and remain with him in the monastery of La Chaise-Dieu. Adelelmus had made a vow to visit the sacred thresholds of the Apostles. It was therefore not lawful to acquiesce in Robert's counsel: he promised, however, that on his return he would comply with his instructions, and would receive the holy habit of S. Benedict. Having therefore given his greeting, he was separated from him for a time, with whom he remained most closely united in spirit.

[5] They say Adelelmus made this journey barefoot; that he observed a constant fast, He makes a pilgrimage to Rome as a beggar: except on Sundays and feast days, perpetually intent on prayers. He carried with him neither money nor food, that he might more holily obey Christ commanding His own: Take nothing for the way, neither staff, nor bag, nor bread, nor money. Luke 9:3. he refuses money offered to him: There was a time when, as he was begging for alms, a certain good man offered him money in the name of charity; which he refused, denying that they were necessary for himself or at all for those who seek the kingdom of God: his good will was already accepted by God: he gave thanks, which he trusted the Deity would repay.

[6] Having arrived at Rome, he reverently venerated the relics of the Saints, and spent two years visiting the sacred places, with remarkable austerity of life, fasting, scourging of his own body, he visits the sacred places: tears, and prayers, begging alms with great alacrity and solace of spirit together with the other beggars. At length he returned to Gaul to fulfill the promise given to Abbot Robert. So greatly had the austerity of his life disfigured him he returns to S. Robert that Robert no longer recognized him. But when he had revealed in words who he was, the venerable Abbot rushed into his embrace and kisses, and bathed in mutual tears they sang praises to God, who had granted their prayers, that they might enjoy both the sight of each other and the encouragement and example to be stirred to a more ardent love of God, and be made more eager to run the way of God's commandments. Immediately Robert clothed Adelelmus with the holy garments, he becomes a monk, and enrolled the soldier of Christ with the insignia of the Benedictine militia.

CHAPTER II.

The virtues and miracles of Adelelmus before his priesthood.

[7] Here Adelelmus made incredible progress in the virtues, He lives holily: wearing down his flesh with constant fasting and scourging, most zealous for humility and obedience, always intent on prayer; hence also most tenacious of silence, unless necessity or the commands of superiors compelled him to speak, since he was constantly conversing in spirit with the King of Glory. He was most loving of peace and concord: he followed in the footsteps of S. Father Benedict and other Heroes of that same institution as diligently as he could. He reads and imitates the lives of the Saints: The lives of the Saints were his model, to which he conformed his own life.

[8] He was then placed in charge of instructing novices: an office which in religious congregations is customarily entrusted only to men of proven virtue. he becomes Master of Novices: He discharged this so well that partly by pouring out prayers to God, partly by excellent examples, he shaped many to an outstanding holiness of life. He regarded the most sacred name of Jesus with great piety, so that whenever he uttered it, he reverences the name of Jesus: he would either lower his eyes to the ground or modestly incline his head, and venerate that name through which salvation was brought to the human race. This devotion obtained for him from a propitious God the power of working miracles. Asked by a certain young man for a remedy against a troublesome fever arising from a difficult diarrhea; he drives away a fever by a blessing: raising his hand, he blessed him and instantly freed him from all his sickness.

[9] When Adelelmus began to be celebrated by the divine will, as an example of a holier life and a remedy for minds and bodies, he was sent by the Abbot to Boutieres: it was a house of the same congregation. Here great honor accrued to him on account of the illustrious miracles wrought there. A cook from Mont-Gasconis served a nobleman: infected with a foul leprosy, he was not only removed from that function, but altogether from the company of the rest of mortals; as the laws concerning such contagion provide. He therefore resolved to spend the rest of his life abroad: and first he visited the holy monk Adelelmus: he disclosed his disease to him with tears, he kindly receives a leper, and when he had first begun to be afflicted by it. The Saint bade him place his hope in Christ Jesus our Savior: that certain help was offered from Him. For seven days he provided him with bread blessed by himself, and sprinkled his face with holy water, and thus kindly dismissed him. This man, walking beside a great river, and seeing the waters hurling down with a tangled whirlpool into the middle of the channel, despairing of recovering his health, and seized with a great weariness of life, threw himself into that place, intending to cut short his wretched life by a miserable end. When he was already being driven by the force of the water into that whirlpool, and twice rescues him from the waters: the memory of S. Adelelmus came to him, and he began to address him with these words: Servant of God, Adelelmus, if you are the man all proclaim you to be, be present to me in this crisis of life. Wonderful to tell: he perceived two men above the water itself, of whom one was Adelelmus, who, grasping him by the hand, placed him on the shore, and soon withdrew himself from his sight. Afterward, again by the instigation of an evil spirit, he leaped into the water at a place where he seemed likely to find a most certain death, and at the same time an end to so many calamities and reproaches. Already perishing, the recollection of Blessed Adelelmus came to him again: once more he implored his help in this peril of soul and body. God is wonderful in His Saints. Once again Adelelmus was present to him when he was nearly breathing his last, and led him out of the water onto the shore. He afterward related this miracle to his companions, whom he had deliberately gone ahead of in order to destroy himself wickedly; and at length, by divine power, he was entirely cured of leprosy.

[10] Hence great throngs of the sick began to flock from all sides to the holy man, all of whom he dismissed sound in body, having also prayed to God for the well-being of their souls. A snake had entered the mouth of a rustic sleeping in a meadow. Brought to Adelelmus by his friends, he drank water blessed by him and offered to him with the invocation of the name of Jesus; by blessed water he expels the snake: and immediately he vomited forth the snake wrapped in blood. Those standing by burst into praise of God.

[11] A certain woman nursing an infant had her breasts so swollen that at length a purulent discharge opened a fistula. he cures an abscess of the breasts: She spent a great part of her means fruitlessly on physicians, frustrated of all aid: then, moved by the fame of Adelelmus's miracles, she went to him, and besought him to offer prayers on her behalf. The bowels of piety were moved in the Saint; he bent his knees, made the prayers customary on such an occasion and time, and poured a little wine diluted with water blessed by himself into that abscess of the breasts. Instantly the former wholeness was so restored that not even a scar of the abscess was visible.

[12] A certain man of Auvergne, mute from the cradle, was brought by his parents to Adelelmus, he obtains the power of speech for a mute; that by the laying on of his hand he might obtain from God the faculty of speaking. Perceiving their faith, he dipped three morsels of bread in blessed water, and nodded to the mute to eat them. He had swallowed one, when the Saint, hoping that his prayers had been heard by God, said: Say, Blessed be God in heaven and on earth. Wonderful thing: the boy clearly pronounced the same words. And when he had eaten the remaining morsels, he was commanded by the holy man to say the same. He obeyed immediately, and thenceforth no trace of that defect remained in him. he commands this to be kept silent. However, to avoid vainglory, he commanded them not to reveal this to anyone, imitating Christ, who when He had cured the mute, forbade it to be published. But when they had departed from him, they were unable to keep silent about such great wonders of God.

CHAPTER III.

Priesthood. Other miracles.

[13] Adelelmus was then compelled to be ordained to the priesthood. But when he learned that the Bishop who had consecrated him was prohibited from sacred functions by the Roman Pontiff, because he was implicated in the crime of simony, he refused to exercise the office of the order he had received. When another Bishop had been substituted for this one, he went to him to request, as was customary, the authority to exercise the priesthood. A candle carried before him is not extinguished by the greatest wind: But since innumerable people constantly flocked to him, he was compelled to set out on the journey by night. There was then, as in a winter storm, a most violent wind and extremely bitter cold. And since the night was dark, a light was needed to find the way. He therefore ordered his companion to carry a burning candle in his hand until they reached the city. An extraordinary thing! The wind rose more violently, yet the candle, enclosed in no lantern but only carried forward by hand, was not extinguished; but through the entire night it provided light for the holy man. It became widely known that Adelelmus had come to Auvergne: great throngs flock to him: no one can easily express in words what an innumerable multitude of people gathered, who hoped either for solace of soul or remedy of body.

[14] But since envy never fails to follow virtue, there was in that assembly a Priest who had joined the rest more for mockery than for piety: one who laughs at him is punished with gout, he began to ridicule those who approached S. Adelelmus. But the divine severity, which punishes the wicked either here or after death, in order that the virtue of Adelelmus might be more illustrious, struck that Priest with gout, so severe and troublesome that within a short time he was sadly disfigured and scarcely recognized by his own. The wretch perceived that the wound had been divinely inflicted upon him, to avenge the injury he had devised against the Saint; therefore he cast himself before him with many tears, confessing his crime and begging pardon from God and the Saint. he is healed by him. The holy man, who had learned clemency from his Master Christ, not only pardoned the injury, but after a brief admonition sent him home in good health.

[15] When Aduran, Abbot of La Chaise-Dieu, was elevated to the episcopal dignity, Adelelmus was elected Abbot by the monks: an office which, however much and long he deprecated, Adelelmus is made Abbot: he was at length compelled to accept; and he discharged it so skillfully that he was acceptable to God and to men, which rarely happens: so difficult is it to preserve those entrusted to one's care in all goodness and religion, in the fear and love of God. he lives most holily, He was far removed from the manners of this age, when most Prelates, having laid aside all care of their subjects, fatten only themselves. Therefore, both maintaining his own custom and desirous of shining before his people by example, he wore down his body with much abstinence and scourging: he prayed God for those committed to him, watched over their salvation, knowing how severe the future judgment would be for those who preside, and how strict an account would be required of them, both of themselves and of the flock entrusted to them.

[16] He so pursued humility that although he bore the care and solicitude, most humble, he did not wish the honor customarily given to Abbots to be paid to himself. He asked a certain nobleman for something: which the latter not only did not grant, but even inflicted insult. One who denies him something is punished by God: Adelelmus bore this most patiently, and prayed God to grant him grace by which he might recognize his fault. The following night, great and intolerable pains assailed him: compelled therefore to approach the man of God, he begged pardon and sought a remedy for his malady. Adelelmus prayed to God, and recovered health for the man, who soon willingly granted what was asked.

[17] It is a matter of great merit to preside, but it greatly distracts the mind and diverts it from interior worship. Adelelmus therefore, seeing before himself the crown of a governance well administered, but judging that a quiet and tranquil life devoted to the contemplation of divine things surpassed all others, resolved to resign that office: he resigns the office of Abbot: nor did he rest until that matter was accomplished, having neglected all honor and dignity. For although nothing harmed his innocence, but rather added to his merits; he nevertheless preferred to do without them, and to attend to himself rather than to others. He therefore yielded office to the unwilling monks, and gave them the faculty to elect whatever Abbot they wished, since he judged himself unworthy of that office.

[18] They say that the Queen of England, afflicted with lethargy, having tried other remedies in vain, sent Legates to him, and asked that he render God propitious to her. He denied that he had so much favor with God that he could obtain so great a thing by praying: he cures diseases with blessed bread, at length, however, both because the Queen's faith was tested and by the Legates' almost importunate constancy in petitioning, he blessed bread and sent it to the Queen as a remedy for her illness. The Queen had eaten a morsel of that bread when she was restored to health; and as many sick persons as ate of it were likewise restored. The Queen wished there to be a memorial of the benefit received, and a testimony of her gratitude. Since she knew that he abhorred gold, silver, and absolutely all money, she sent him vestments for use in offering the sacrifice. Adelelmus accepted the sacred gift, valuing it more for its piety than its price.

CHAPTER IV.

Miracles wrought in Spain.

[19] He is invited to Spain: The fame of his holiness could not be contained within the borders of Gaul or of Britain; it penetrated into Spain as well. Constance, the second wife of King Alfonso VI (from whose daughter Urraca, married to Raymond of Toulouse, father of Alfonso who was called Emperor, the royal line of the Spaniards descends), having learned of his holiness, by the authority of her husband, ordered him to be invited to Spain, to be illuminated by his erudition and miracles. For she thought that the glory of God would be enlarged by his coming, and that the benefit from his presence would overflow to all the kingdoms of Spain. The Saint could not resist the Queen's wishes, having recognized with what faith she asked, and how great was the scarcity of religious men in the Spanish provinces recently freed from the yoke of the Moors, or certainly impelled by a certain hidden movement of the divine will. The King and Queen leaped with immense joy when they beheld him in their kingdom: he is detained for some time at court: and especially when they saw that the fame spread abroad concerning him was either confirmed or surpassed by the splendor of deeds and virtues accomplished there as well. Moreover, led by the hope that the divine protection would be present to them on account of his presence, they wished him to be with them.

[20] Then, judging it not sufficiently fitting that a man of such great name and holiness should perpetually follow the Court, they permitted him, as he requested, to withdraw, having transferred to him for his habitation the chapel or house of S. John the Evangelist, which the King had built near the walls of the city of Burgos for receiving and aiding with alms the pilgrims heading to Compostela to the sepulchre of S. James. Since on that journey the river Tagus had to be crossed, which at that time had swollen widely with rain water, and danger was feared because there were no bridges; the King ordered strong horses to be selected, which would break the force of the river, so that those riding on weaker beasts might cross more safely. The King, having already crossed the river, asked about Adelelmus: they said he had not yet arrived at the river. He sent a fine horse to him, because he was sitting on a lean and feeble beast, lest he throw himself into some danger. he miraculously crosses the river: He, trusting in the help of the Deity dwelling in him, when he had signed his forehead and then the waters with the sign of the Cross, uttering those words of the Psalmist: Some trust in chariots and some in horses, but we will glory in the name of the Lord our God; he crossed the river fearlessly, the water scarcely reaching the fetlocks of the donkey. Psalm 19:8. The King, astonished by the miracle, cast himself at his feet, and kissed his feet and hands, commending to him the salvation of his soul and body and the safety of his kingdom.

[21] He then bestowed upon him many possessions situated between two rivers, the Arlanzon and the Vena; in the middle of which that chapel of S. John is seen, and the sepulchre of S. Adelelmus. When Adelelmus went to the dwelling handed over to him, he receives pilgrims: he began there to serve God most religiously, to minister diligently to pilgrims, to receive them under his roof, to refresh them with food, and to free them from diseases. For many miracles were wrought by him there. he cures a lunatic: A lunatic woman was brought to him, her mouth hideously distorted, making disordered gestures from the violence of the inhabiting demon. The Saint, having prayed as was customary, thus rebuked the demon: I command you, wicked spirit, in the name of the Father and of the Son and of the Holy Spirit, to depart from this handmaid of God, and to go where you can henceforth harm no mortal. While he was saying these words, the wretched woman began to vomit and to fall to the ground lifeless. When Adelelmus had prayed well for her, she immediately rose, took food which he provided, and having been restored to her former health, she vomited out before very many a purple cloth, which, with no one daring to touch it, soon vanished from the sight of all.

[22] he heals another woman who had swallowed a serpent; Another woman, sleeping with her mouth open, had a snake enter her stomach. All the efforts of the medical art availed her nothing. Brought to S. Adelelmus, she drank water blessed by him, spat out a snake in the likeness of an eel, and by divine power was free of all pain and trouble. The same remedy was the salvation of yet another woman.

[23] A priest, long afflicted with a recurrent quartan fever, when he was relieved by no medical aid, came to S. Adelelmus, likewise another: and, having been sprinkled with a single drop of blessed water with which he sprinkled those who came to him, he was immediately freed from all the trouble of the fever. he cures fevers. Many other things have been committed to writing about the teaching and life of this holy Confessor: but lest I create tedium for the reader, I now refrain from narrating them.

CHAPTER V.

His death. Miracles wrought after death.

[24] When the time was approaching in which Adelelmus was to exchange his mortal and wretched life for a blessed and immortal one, and to receive from God the reward of his labors, Sick, he exults: he began to fail in bodily strength, and as the infirmity increased daily, the more his body was weakened, the more he exulted with alacrity of mind, yearning for the desired sight and embrace of his God. He then with a lengthy address exhorted his followers to the spiritual labors by which eternal rest is obtained. Who could mention the tears and sighs of the servants of God? Who could describe the mourning of the whole city, when they felt that they were shortly to be bereaved of the best Father, from whom they received so many and such great benefits of body and soul? There was then at Burgos Peter, Bishop of Pamplona, from whom Adelelmus, having first made a full confession of all his sins, fortified with the last Sacraments, received the other sacred Sacraments of the Christian religion customarily administered to the dying, with great piety of mind, pouring forth a great flood of tears.

[25] Then, having prayed for all who had commended themselves to him, he ordered himself to be carried to the oratory of S. John the Evangelist, at the entrance of which he uttered those words of the Psalmist: Save me, O God, by your name, and judge me by your power. Psalm 53:1. And having reverently venerated the Cross, he said: Into your hands, he dies piously: O Lord, I commend my spirit: and he rendered his soul to his Savior Jesus, who had already prepared for him a seat and dwelling in heaven. Immediately the whole city and the entire clergy flocked together, to implore the patronage of his prayers and to celebrate his funeral rites. When these had been solemnly performed over three days, his body was committed to burial at the right side of his cell, on 30 January, about the year of Christ 1070.

[26] A sick man is healed by touching his body: His sanctity was also confirmed from heaven by miracles after death. In his cell there was a certain young man with a deformed body, who nevertheless hoped to obtain health from him: brought to the chapel in which the holy body, not yet committed to the earth, was lying, as soon as he touched it placed upon the bier, he was instantly restored to wholeness and health by the divine power: a prodigy which many persons of both orders beheld.

[27] A certain woman, weeping immoderately at the funerals of her husband and sons, had so weakened her eyes a blind woman recovers her sight at the sepulchre; that she was entirely deprived of sight. She resolved to make a pilgrimage to Rome to visit the sepulchres of the holy Apostles Peter and Paul, having hired a companion and guide. When they came to Burgos, that blind woman seemed in her dreams to see an old man of extraordinary authority, to whom, when he asked the reason for her journey, she explained it: she was then told to place her hope in the mercy of God, and to go to the little chapel of S. John the Evangelist near the city walls: a certain Adelelmus was buried there, from whom she could obtain a remedy for her blindness, if she sought it with sincere piety. She did not delay in carrying out what was commanded: she went to the chapel, invoked S. Adelelmus with tears. Nor was the Saint's favor or God's benevolence far from her. She recovered her sight, and completed the pilgrimage she had begun, needing no guide.

[28] another crippled man is healed, A certain man, with all his limbs twisted in a sad manner, while he kept vigil at the sepulchre of S. Adelelmus and prayed for a remedy, saw him visibly before him, and heard him say: If you wish to obtain health of body and the mercy of God, amend your life, and from your heart forgive the injuries inflicted upon you. And when he pledged that he would do these things, the Saint grasped him by the hand, and said: In the name of the Lord, arise and go, and do not cease from proclaiming the praises of Christ. Immediately, before all, he stood up in good health, and sang ample praises to God, who is admirable in His Saints.

[29] another afflicted with severe pain, A certain Bartholomew had come to Burgos to purchase I know not what goods: when he wished to return home, he was seized by an immense pain, to such an extent that he was deprived of the use of his tongue and all his limbs. Carried to the sepulchre of S. Adelelmus, having kept vigil in that chapel, and having not in vain implored the help of S. Adelelmus, he departed in good health.

[30] The young Pelagius was tormented by sharp pains of the kidneys, so that he could neither stand on his feet another freed from kidney pain: nor sit down because of the intensity of the pain. When he was brought to the sepulchre of S. Adelelmus, the divine goodness bestowed upon him perfect health by the merits of His holy Confessor.

[31] The feast of S. Pope Gregory was being celebrated at Burgos: a certain blacksmith not only failed to observe it, One who violates the feast is punished with trembling of the hands, but even mocked others who were more religious. The vengeance of God was not long delayed. His hands began to tremble, so that he could not only not exercise his craft, but could not even bring food to his mouth. The wretch perceived that the wound had been divinely inflicted upon him for his sacrilege: he confessed his crime, took refuge at the sepulchre of S. Adelelmus, and extending his hands over it, with tears he prayed both for pardon of his sin and for the health of his body. he is freed by the help of S. Adelelmus. The Saint does not turn away prayers sent from the heart: therefore the man's groans were heard, he was freed from his trembling, and thereafter piously venerated S. Gregory and S. Adelelmus, who with the rest of God's elect enjoy eternal rest. The Church of Burgos celebrates Adelelmus on 30 January, the day on which he departed this life.

CONCERNING S. ANDREW CORSINI, BISHOP OF FIESOLE, OF THE CARMELITE ORDER.

Year 1373.

Andrew Corsini, of the Carmelite Order, Bishop of Fiesole in Italy (S.)

From various sources.

I. The time of the See and death of S. Andrew. The Acts.

[1] Fiesole, a city formerly held among the chief cities of Etruria, battered by five hundred years of hostile feuds with Florence, which was three miles distant, and at length utterly destroyed by a nocturnal assault of its citizens; of the city of Fiesole only the cathedral and the Bishop's residence were spared; the citizens were led away to Florence: scarcely do thin traces of the once great city now appear: the episcopal See nonetheless endures, which S. Romulus, a disciple of the Apostles, is said to have erected there, concerning whom we shall treat on 6 July.

[2] Among his successors was S. Andrew Corsini, of the Order of S. Mary of Mount Carmel, Bishop S. Andrew Corsini, who died with a holy end on 6 January 1373, in the year of his age, as is said in the former life (for we give two), number 28, seventy-two, or rather seventy-one, as in the latter life, numbers 19 and 21. Whence it is clear that he was born in the year 1301 or 1302, on the 30th day of November, born in 1302, 30 November, as is asserted below. The whole course of his life can be thus reckoned: In the former life, number 4, when he was about fifteen years old, moved by his mother's rebuke, he recoiled from a more licentious life, and in number 5, on the next day he went to the church of the Carmelites, and having duly conceived his prayers, he entered religion in the 15th year of his age, he begged to be received into that order: he becomes the possessor of his vow; in number 7, he is led into the convent, tested for three months, etc. The other Life agrees, in which, number 3, his mother admonished him when he was in his fifteenth year of age; number 4, he is said to have been received into the religious community in the year 1316, or perhaps more correctly 1317; so that he would have made his profession under Guido Perpignano, of whom we shall treat in the Annotations. Dominicus a Iesu, in his Notes to the former Life published by himself, asserts that he entered the Carmelite order at the age of eighteen, because in number 28 it is said that he died in the fifty-fifth year since his entry into the order. But we suspect some error admitted there by copyists, and that the author had written fifty-six or fifty-seven.

[3] It is more difficult to determine in what year of his age he assumed the episcopate. In the former Life, number 19, the year of Christ 1362 is established, in the time of Pope Urban. These words are absent from the latter Life; and indeed they seem, made Bishop in the year 1360, like many other things about which we treat in the Annotations, to have been added by some interpolator. For Urban V became Pope on 27 September 1362. Let it then be that Andrew was also elevated to the episcopate in that year: let the calculation be made: to 6 January 1373, only ten years and some months will be counted; although in number 28 he is said to have died in the twelfth year of his episcopate, a number of years which Surius also expressed. In the latter Life from the manuscript of Rouge-Cloitre, everything is connected in a stronger chain: for in number 14 it is read that he was made Bishop in the fifty-eighth year of his birth; in number 21, that he died in the thirteenth year of his episcopate, but in the year of his age, as said above, seventy-one, of Christ 1373. From which it necessarily follows that he was born in the year of Christ 1302, was made Bishop in 1360, and died in 1373.

[4] These things briefly about the Saint's chronology. What more recent writers think, it is not worthwhile to review and weigh individually. Chronological errors of some writers corrected. Thomas Saraceno in the Carmelite Menology says he was ordained Bishop in the year of Christ 1362, under Urban V, in the fifty-eighth year of his age; and yet he died in the twelfth year of his episcopate, at the age of seventy-two, in the year of Christ 1373, which does not cohere. Abraham Bzovius, volume 14 of the Annals, year of Christ 1373, number 7, cites a diploma of Clement VI (whose beginning is: Among other things, which by supreme disposition), given in the eighth year of his pontificate to Andrew as the head of the Church of Fiesole. Clement was elected on 7 May 1342, and died at the end of the year 1352. The eighth year of his pontificate was therefore from the Nones of May 1350 to the same Nones of May 1351, and so it would follow that Andrew had been a Bishop for at least twenty-two years.

[5] After the body of S. Andrew was translated to Florence to the Carmelite church, that many miracles were wrought at it is proved in the former Life, number 28, from the epitaph which Coluccio Salutati, at that time Chancellor of Florence, composed for him. This is Coluccio Piero of Florence, The epitaph of S. Andrew written by Coluccio, who served as secretary to Urban V and Gregory XI, and therefore was a contemporary of Andrew himself; whose student, as Possevino attests, was Leonardo Aretino, who in book 1 of his letters, writing to Nicholas, says he died in the year 1406, as the same also says, and who also treats of other books composed by the same Coluccio in both prose and verse in his Apparatus Sacer. This epitaph of S. Andrew, composed by Coluccio, was thus presented in the manuscript codex of Rouge-Cloitre: His epitaph, published by Coluccio the laureate poet, and inscribed on his marble monument, is as follows:

Snatched from the ancient religion of Mount Carmel To the Church and the mitre of Fiesole, Famous in lineage, more famous in every virtue, Under this marble from the Corsini family he lies covered. Andrew, rightly called a servant of Christ, Wholly in the service of the eternal Deity; A cultivator of virtues, a father and helper to the needy, Wonderful in the example of his life and in his eloquence. What manner of man he was, many miracles attest, Which God has shown at the tomb of his body. He died on the sixth day of January, in the passing years One thousand three hundred and seventy-three of the Lord.

What those miracles were which Coluccio here recalls, we have nowhere read.

[6] There is no doubt that at that time also the life of S. Andrew was written: for who would believe that only about eighty years after his death were his deeds committed to writing, which were celebrated in everyone's conversations? That written Life which we give is perhaps the one composed then, but afterward interpolated by someone and variously expanded. That the author was nearly contemporary is indicated by what is found in number 25: The Life was written long ago. Upon his loins he carried iron twisted in the form of chains, namely of those which are kept at the fire, which I have in my possession, and I myself received it from a certain most devout Fiesolan woman, who seized it after his death, and herself wore it until her death.

[7] Moreover, the former of those Lives which we give here was published from a manuscript codex of the Vatican Library and illustrated with Notes by Dominicus a Iesu, a Discalced Carmelite, in a booklet What is published here, which he collected concerning the Acts of the Canonization of S. Andrew. This codex, he says in his Notes, contains the life of three Heroes of the Order of the Blessed Virgin Mary of Mount Carmel, namely Blessed Angelo of Jerusalem and Martyr, Albert of Sicily and Confessor, and Blessed Andrew Corsini, as the writer of it attests with these verses, which he placed at the beginning of the codex:

Friendly reader, this brief booklet contains the deeds of three Heroes, whose illustrious stock from a lofty mountain Took its beginning: from the summit of holy Mount Carmel A holy offspring arises, a praised progeny, Angelo from Jerusalem, Albert born on Sicilian shores, And pious Andrew, scion of the Corsini.

The same Dominicus says the author of this Life is Peter Andrew de Castaneis of the same order, by Peter Andrew de Castaneis, Professor of Sacred Theology; and that he spoke those words about himself in number 33: When a certain Brother Peter Andrew, at that time a Bachelor, had to preach to the people and narrate that very life and miracles, he hesitated and feared to name him Saint or Blessed in the face of the Church, etc., where he indicates that he who was at that time, that is in the year 1440, a Bachelor, had afterward ascended to the higher degree of Master in Theology. And indeed the author himself seems to indicate that that life, or at least the miracles, was written not a few years after that victory which the Florentines gained in the year 1440; as when in chapter 7, number 31, he writes: Among whom (Magistrates) were these, as I recall, Lord Angelo Jacobi, etc.; and number 42: From whose authentic minutes I the writer have extracted; and he speaks in the same manner in number 44. That these things were committed to writing before the year 1466, however, can be conjectured from this, written after the year 1440, that in number 34 it is said that a public supplication of the principal Magistrates to the Carmelite basilica with candles (which ceremony, as we shall say in the following section, was afterward discontinued and then changed) was still then in force, decreed by Senatorial decree; for thus it reads: And so it is done, and has been done, and sanctioned by the ecclesiastical will of our Lord the Pope.

[8] But if anyone compares those things with each other -- that the author of the life confesses he received from a pious Fiesolan matron the iron with which S. Andrew was accustomed to gird himself, or certainly the miracles were added, which she had seized after his death; and then indicates that he wrote the miracles after the year 1440 and perhaps about 1460 -- he will perhaps think that the life was written either by Coluccio or by someone else, and that only the miracles were added by Peter Andrew de Castaneis. What if the miracles which are narrated from number 37 to the end were added by yet another?

[9] We give another shorter life from a manuscript codex of the monastery of Rouge-Cloitre of the Canons Regular in the Soignes forest near Brussels: Another life from manuscripts and Surius: whose author seems somewhat more recent than the author of the former, chiefly because in number 27 it is said: Most recently in our memory, Matthew Corsini, etc. He cannot, however, be much more recent, since John Gielemans, who collected those Lives which are preserved at Rouge-Cloitre and copied them in his own hand, died in the year 1487. Surius published that Life, but in a mutilated form, on 6 January.

[10] From these two sources, all who have written about S. Andrew have drawn their streams; Other things written about S. Andrew by various authors, Abraham Bzovius, volume 14 of the Annals, year 1373; Franciscus Haraeus, Zacharias Lippelous, Gabriel Flamma, Silvanus Razzi on the Saints of Etruria, our Peter Giovanni Maffei on the Life of Seventeen Confessors, Francesco Cattani da Diacceto, Bishop of Fiesole, in the Deeds of the Bishops of Fiesole, Diego Coria, book 11 of the Chronicle of the Carmelites, chapter 10, Thomas Saraceno in the Menology of the Carmelites, Marc'Antonio Allegri in the Paradise of the Carmelite Order, state 4, age 15, chapter 139. Thence also was drawn what is written about the canonization and sanctity of S. Andrew: the Report to Paul V made by three auditors of the Sacred Roman Rota, Francesco Sacrati, Giovanni Battista Coccini, and Alfonso Manzanedo; the Report to Urban VIII made by the Most Eminent Cardinal Giovanni Battista Deti, Bishop of Porto; the Oration of Count Antonio Montecatini, Consistorial Advocate, delivered before Urban VIII; the Response of Giovanni Ciampoli, domestic Secretary of the same Pontiff; the Instrument of Canonization written by Costantino della Rovere, Papal Referendary. All of which, frequently published in print separately, some inserted into the Annals of Bzovius, were finally collected into one small work by Dominicus a Iesu, and printed at Paris in the year of Christ 1638.

II. The ancient veneration and Beatification of Blessed Andrew.

[11] Blessed Andrew had lived with a great reputation for sanctity. This was greatly augmented at his death, and soon confirmed by miracles. Hence a contest arose between the Canons of Fiesole S. Andrew was venerated immediately after his death: and the Carmelites of Florence over the obtaining of his sacred remains. The former buried them in a stone tomb with the greatest honour; the latter, because he had chosen his tomb in their church, secretly removed them by night and afterwards placed them in a marble sepulchre. A great concourse of the people was made to it, and divine benefits were bestowed through his intercession: Indeed it is remarkable, says Cardinal Deti in the Report of the Canonization, with what veneration of all people the sepulchre of the blessed man was frequented from the very moment of his death, his relics venerated, and his name invoked.

[12] In the year of Christ 1339, when the Ecumenical Council was being celebrated at Florence, a new translation of the body was prepared, miracles were multiplied, and -- what must be referred either to this time or even to preceding times -- public worship, such as is due only to Saints, was rendered to him. For (as the Report of Canonization to Paul V states) the day of his death was always celebrated as a feast with Mass and a proper office before the year 1440 down to the present time in the church of Blessed Mary of Mount Carmel at Florence, with an ecclesiastical office? and in the entire diocese of Fiesole, as is proved from the said office recorded in a book preserved in the sacristy of the Church of Fiesole, and thence extracted in the said process of the Acts. But this is not supported by the fact that in the year 1440, after the Florentine victory (below, no. 32), a solemn Mass was sung of the Trinity, It does not appear so. and by the will of the Lord Pope Eugene... the body was shown... with lights and thurifications, and on the advice of Cardinal Albergati the preacher called him Saint and Blessed. These facts suggest that before this time no sacred office or ecclesiastical service had been celebrated for him: and that in the passage above some error in the dates has crept in.

[13] The Cardinals said in the place cited that, according to the intention, Blessed Andrew was canonized. Cardinal Deti interprets this in his Report as follows: When the Cardinals who were then present at Florence Beatified by Eugene IV. saw the zealous efforts of the nobles and the common people vying with one another in pious veneration of the blessed Bishop, and at the same time the consent of Pope Eugene, who most graciously assented to the wishes and prayers of the peoples, they did not hesitate to affirm that those honours had the appearance of a canonization, and that in their judgment Andrew Corsini could on that day be considered to have been enrolled among the Blessed in heaven. Montecatinus in his Oration to Urban VIII calls it a Beatification: Pope Eugene himself, he says, on account of this so remarkable a miracle (of the Florentine victory), added to so many others, enrolled him in the number of the Blessed. And this is the reason why many of the more recent writers have thought that S. Andrew was canonized by Eugene IV.

[14] From this time, therefore, public worship began to be increased, especially on the 29th of June, on which the Florentine victory had occurred: for on that day the body was shown each year by permission of Eugene, and wax torches were offered by the Florentine Senate, as is related at no. 34. But that solemn offering was transferred to the second Sunday of June, and afterwards changed for some reason. Thus the fourth part of the Report to Paul V states: The Florentine Republic, not content with the first solemnity, honoured with public and solemn offerings by the Florentines. ordained that each year on the second Sunday of June the Lords Priors of the Liberties, the Standard-Bearer of Justice, and the other Magistrates, should proceed to the church of Blessed Mary of Carmine, and there with lighted candles offer a gift in honour of Blessed Andrew. And when from the year 1466 for a few years the said offering had been intermitted, the history of the revelation and the outcome of the victory were narrated in the council, and the said decrees were then recalled in memory of the benefit received in the council; and it was decreed, lest the memory of the said revelation be omitted, that in place of the said offering, ten novices of the said monastery of Blessed Mary of Carmine should be vested, who should go in procession to the church of S. Peter Major, and thence to the said church of Carmine, which is observed to the present day. And in part 5, section 3, it is said... a decree of the Republic made in the year 1446 (perhaps to be read as above, 1466) by which it was ordained for the Magistrates that, in memory of the benefit received from the servant of God Corsini, each year at the expense of the community twenty poor persons should be clothed; which shortly afterwards was also ordained, that ten professed novices of the convent of S. Mary of Carmine, where the body of this Blessed is preserved, should be clothed, and certain other things should be provided.

[15] Cardinal Deti adds in his Report: The Florentine people, not content with those honours, great and annual though they were, which they had obtained from Eugene, earnestly petitioned Paul II to deign to enroll him in the number of the Saints. Nor did Paul refuse, Canonization sought: and he entrusted the matter to the Cardinals of Rouen, Teano, and Pavia. But through the change of times and persons, the matter was drawn out until Clement VIII. Clement VIII assumed the pontificate on 30 January 1592. Paul II reigned from 30 August 1464 to 25 July 1471. In the intervening time the feast day with Mass and proper office began to be celebrated among the Carmelites at Florence and in the diocese of Fiesole, as is narrated in the Report of Canonization to Paul V, part 4, section 1, where it is added: Indeed the same observance was maintained in the entire Carmelite Order, an ecclesiastical office was rendered to him; as is found in its Missal and Breviary printed as early as the year 1557. And when the Bishop of Fiesole in the year 1583 (it is not known for what reason) consulted Pope Gregory XIII of happy memory about the celebration of this feast, Cardinal Sirleto replied by letter that the Pope had consented that the Mass and proper office might be celebrated according to the Carmelite Missal and Breviary. This declaration is mentioned by Francesco Cataneus Dacettus, Bishop of Fiesole, Philippus Ferrarius on the Saints of Italy under 14 January in the annotation to the Life of S. Andrew, Lucas Castellinus on the certainty of the glory of canonized Saints, ch. 9, no. 42, and Dominicus a Iesu in his Notes to the Life of S. Andrew, who holds that S. Andrew was then reckoned among the Blessed, and that it was sanctioned that the ecclesiastical office could be celebrated for him as for one Confessor in the entire Carmelite Order and the Church of Fiesole.

[16] But on what day was this office then celebrated? On the 6th of January, on which he died, it is recorded in most Martyrologies. The manuscript Florarium: In the city of Florence, Blessed Andrew Corsini, not 6 Jan., which is his birthday, Bishop and Confessor, who flourished around the year of salvation 1373. The Carthusians of Cologne in the supplement to Usuard published in 1515 and 1521: In the city of Florence, Blessed Andrew the Carmelite, Bishop of Fiesole. An old Calendar of the Carmelite Order in Dominicus a Iesu: At Florence, Blessed Andrew the Carmelite, Bishop of Fiesole, resplendent far and wide with the fragrance of virtue. Molanus in his additions, and Canisius in the German Martyrology, say the same of him. Galesinius in his Notes to the 6th of January: At Florence, Blessed Andrew of Fiesole, whose life piously composed is found in Surius. Constantius Felicius: Andrew Corsini, Bishop of Fiesole, of the Carmelite Order, who was born on the last day of November, entered the Order in the year 1317, and afterwards in the 58th year of his age was elected and consecrated Bishop against his will; finally, having already acquired a celebrated name on account of the miracles he performed, he died in the year 1373, in the 71st year of his life, whom the Florentines venerate by concession of Eugene IV.

[17] These entries are under the 6th of January, on which day, however, the office of Blessed Andrew could not be said because of the solemnity of the Epiphany, but 14 Jan. and therefore the 14th of January, after the octave of Epiphany had passed, is given in some Breviaries, on which day Ferrarius records from the records of the Church of Fiesole in the General Catalogue of Saints: At Fiesole in Tuscany, Blessed Andrew, Bishop, of the Carmelite Order. And he notes that by concession of Pope Gregory XIII he is honoured with an ecclesiastical office on this day, although he died on the day of Epiphany. He is recorded on the same day in the Catalogue of Saints of Italy and in the new Topography of the same Ferrarius. Dominicus a Iesu dissents in his Notes to the Life of S. Andrew, and says that Ferrarius departs from the truth: now the 30th: It is established, he says, among our ascetics that the feast of S. Andrew was never celebrated on that day. For since he died on the day of Epiphany of the Lord, the 6th of January, his celebration was deferred to the 30th of January by ancient custom of the Order. He adds that Ferrarius cites Francesco Maurolico to support his opinion, whereas he mistakenly understood those words of Ferrarius as referring to S. Andrew, because of an omitted distinction. Maurolicus on this day, says Ferrarius, after S. Pontianus the Martyr, mentions Clerus the Deacon and Martyr. Thus Maurolicus has: At Spoleto, of Pontianus the Martyr. Likewise, of Clerus the Deacon, drowned in the sea.

Section III. The Canonization of S. Andrew.

[18] Such was the ancient veneration toward Blessed Andrew and the honours decreed to him. What was done thereafter, until the solemn canonization was completed, is explained by Cardinal Deti in his Report to Urban VIII: Pope Clement VIII, moved by the prayers of the Most Christian Kings of France, The cause of canonization conducted under Clement VIII. and of Ferdinand, Grand Duke of Etruria, and of the venerable Carmelite Order, and of the noble Corsini family, by Apostolic letters commanded the Cardinal Lords of Sacred Rites to examine the informative Process already composed by ordinary authority, containing one hundred and eighty-one witnesses, and to make their report. They examined it and reported to the Pontiff that the cause was in such a state that it could be committed to the Auditors of the Sacred Rota. Therefore, at the petition of the said Princes and of the General of the Carmelite family with the entire Order, as well as of Bartholomew Corsini, Florentine Senator, both in his own name and in that of the entire Corsini house, the cognizance of the cause was entrusted by the same Pontiff to three Auditors of the Sacred Rota: Francesco Penia, Dean, Giovanni Garcia Millino, and Alessandro Giusto.

[19] But when Clement had been taken from the living, Paul V, assenting to the renewed prayers of the same nobles and others, confirmed the cause to the same Auditors of the Rota for due investigation. They, embracing the cause with new zeal, relaxed letters remissorial and compulsorial, and appointed as delegates Alessandro Marzio de' Medici, Archbishop of Florence, Luca Alemanno, Bishop of Volterra, and Bartolommeo Lanfredini, Bishop of Fiesole, and Paul V. by whom, with every care applied as was enjoined, one hundred and fourteen witnesses having been examined, and rights and ancient documents extracted, the process was legitimately formed concerning the life, sanctity, and miracles of the blessed Bishop, and transmitted to Rome to the same Auditors of the Rota. But of those Auditors, one being absent, two having died, and the one who had been substituted, Orazio Lancellotto, having been elevated to the dignity of the Cardinalate, there were at last appointed as judges of this cause from the same Roman Rota: Francesco Sacrato, Giovanni Battista Coccino, and Alfonso Manzanedo: who, meeting frequently, at last declared the process to have been duly constructed, and judged, after examining each point individually, that the sanctity and excellence of life and miracles were established, and reported their judgment to the same Pontiff.

[20] This was the state of the cause, Most Blessed Father, when, Paul V and his successor Gregory XV having been taken away by death, it came to pass by the beneficence of God The cause under Urban VIII. that Your Holiness was raised by the suffrage of merit to that supreme pinnacle of the priesthood. Then, besides the Princes already commended, Octavius, Archbishop of Tarsus, and Philip his brother, and the sons of their brother Nereus, now deceased, of the illustrious Corsini family, as well as Brother Gregory Canalius, a Venetian, General of the Carmelite Order, began to press anew that Your Holiness would deign, by that authority which you possess and wield, to put the finishing hand to a cause already so often discussed and brought nearly to its conclusion. It pleased Your Holiness to assent to such just and repeated prayers of so many, again discussed and graciously to transmit the report made to Paul V to our Congregation of Sacred Rites for examination.

[21] We, Most Blessed Father, discussed it carefully in many sessions, and approved by the Congregation of Rites, and at last by unanimous vote and consent judged that all things in the process fabricated at Florence had been valid, the witnesses duly and rightly examined, and the proofs contained in that process concerning the sanctity, excellence of faith, and illustrious miracles of the servant of God Andrew Corsini, to be legitimate and sufficient. These are the things, Most Blessed Father, which had to be said from the legitimate Acts of this cause concerning the life and virtues of Blessed Andrew Corsini and the miracles wrought through his beneficence. After these were weighed and discussed at greater length in many Congregations, the Cardinals of the Congregations of Sacred Rites came to this unanimous opinion: that Your Holiness could (if it so pleased) proceed further, and complete the Canonization of Blessed Andrew Corsini according to the sacred Canons of the Roman Church, and celebrate it with solemn rite. Thus Cardinal Deti.

[22] The rest is continued by Constantinus de Ruuere in the Instrument of the Canonization: The Supreme Pontiff ordered a secret Consistory to be convened on the 14th of March 1629, as is customary, in which the Most Illustrious and Most Reverend Lord Andrew, Bishop and Cardinal Peretti, reported to the Pontiff: on behalf of the Most Illustrious and Most Reverend Lord Giovanni Battista, Bishop and Cardinal Deti, in his own name and in that of the entire Congregation, reported that the documents, processes, and all the Acts of this cause had been legitimately prepared and possessed the force of the greatest authority and proven truth: then, having narrated the life, deeds, virtues, and miracles of the servant of God Andrew, he said that he and the other Cardinals of the said Congregation of Sacred Rites had judged that Andrew (if it so seemed to His Holiness) could be added to the Catalogue of Saints. On the 20th of March 1629, according to the ancient institution of the Roman Pontiffs, Our Most Holy Lord convened a public Consistory, in which, besides the Most Illustrious Cardinals of the Holy Roman Church, also Patriarchs, Archbishops, Bishops, Protonotaries, and other Prelates, as well as members of His Holiness's household, assembled; and in it Count Antonio Montecatinus, he exhorted all to prayers, Advocate of the Consistorial Court, demonstrated in his most eloquent oration the extraordinary charity of the servant of God Andrew, his sanctity of life, and his miracles, and finally, in the name of the aforesaid King of the French, Dukes, Princes, and the entire Carmelite Order, as well as the most noble Corsini family, humbly petitioned that he would deign to enroll Andrew in the number of the Saints. Having heard these things, the same Pontiff replied that he gladly received the wishes of Kings and Princes seeking solemn saintly titles for Andrew Corsini from Apostolic authority, and that the merits and miracles of the same Andrew, set forth in eloquent words and duly investigated by the inquiries of learned judges, were illustrious proofs of heavenly blessedness: but because the Apostolic authority does not dare to scrutinize that book of eternal life, in which the names of God's Elect are written, unless the Holy Spirit opens it; therefore in so weighty a matter he must still deliberate more maturely with the same Brethren, the Cardinals of the Holy Roman Church, and the Patriarchs, Archbishops, and Bishops. And in the meantime His Holiness judged it fitting, and therefore exhorted all in the Lord, to explore with holy prayers, fasts, and alms the judgment of divine wisdom, so that His Holiness, having then heard their opinions, might at last, with the Holy Spirit as teacher, pronounce rightly from the chair of Christian truth in this most weighty cause.

[23] At last on the 2nd of April of the same year 1629, a Consistory (called semi-public) having been assembled of the Cardinals of the Holy Roman Church and Patriarchs, Archbishops, and Bishops, at which also the Protonotaries of the Apostolic See and the Auditors of causes of the Sacred Apostolic Palace were summoned and present, the same Pontiff, after he had set forth in a most eloquent oration the process, sanctity, miracles, and merits of the said servant of God, requested the opinions of the same Brother Cardinals, Patriarchs, Archbishops, and Bishops: and when first the Cardinals, then the Patriarchs, Archbishops, and Bishops, all in order, had responded with unanimous consent that, from what had been proved in the entire process, the fellowship of the Saints could rightly be declared for the servant of God Andrew by Apostolic authority; the aforesaid His Holiness first gave thanks through Jesus Christ, he appointed the day of canonization: that there was such great agreement among all those convened in the name of the Holy Spirit concerning this matter, as if of one heart and one soul: then, having appointed the day for the Canonization of the said servant of God Andrew Corsini, namely the 22nd of April of the present year 1629, he admonished all in the Lord that in the meantime, with renewed prayers, fasts, and alms, they should together with His Holiness implore the grace and help of Him who enlightens the minds and hearts of men in this most weighty matter.

[24] All things therefore having been duly and rightly performed according to the traditions of the holy Fathers, the institutions of the sacred canons, and the rite and ancient custom of the Holy Roman Church, on the aforesaid day of 22 April, to the most sacred basilica of Peter, Prince of the Apostles, fitted out with the most sumptuous display, various kinds of ornaments, and resplendent with innumerable wax tapers, the same Our Most Holy Lord, Pope Urban, clad in Pontifical and most precious vestments, and crowned with a tiara gleaming with gems, together with the same Most Illustrious Cardinals of the Holy Roman Church, Patriarchs, Archbishops, 22 April 1629, with the utmost solemnity, and Bishops, vested in sacred garments, and the Ambassadors of the Emperor, the Most Christian King, and other Princes, as well as the Prelates and Officials of the Roman Curia and members of His Holiness's household, preceded by the entire regular clergy of every order and the secular clergy, and the Canons of the collegiate and other basilicas and churches of the City, vested in surplices and rochets according to the custom of each, and carrying lighted candles, the choir of singers chanting the hymn Ave maris stella, begun by His Holiness, proceeded with solemn ceremony: and there, after petitions had been repeated a first, second, and third time through the Most Illustrious and Most Excellent Lord Philip de Bethunes, Count de Selles, Counsellor of the Most Christian King, Ambassador to Our Most Holy Lord, etc., in the names of the aforesaid King, Dukes, and Princes, and of the Carmelite religion, as well as the most noble Corsini family, that His Holiness would enroll Andrew Corsini among the Saints; and after the threefold responses of His Holiness, to which at suitable intervals he added Litanies, hymns, and prayers; at last, all things having been completed which the Roman Pontiffs have instituted to be observed in similar cases and have been accustomed to fulfil, and the work of the Holy Spirit having been implored with common prayers, he pronounced the following Decree.

[25] To the honour of the holy and undivided Trinity, and for the exaltation of the Catholic faith and the increase of the Christian religion, he publicly enrolls him in the number of the Saints: by the authority of the same almighty God, Father, Son, and Holy Spirit, of the blessed Apostles Peter and Paul, and our own, with the counsel of our brethren, we decree and define that Andrew Corsini of Florence, of happy memory, of the Carmelite Order, and Bishop of Fiesole, is a Saint and is to be inscribed in the catalogue of Saints, and we inscribe him in that catalogue; decreeing that in the universal Church each year on the day of the death of the said Andrew, his feast and office shall be devoutly and solemnly celebrated as for one Confessor Bishop. Moreover, by the same authority, to all who are truly penitent and have confessed, he grants indulgences: who shall devoutly visit his sepulchre each year on the same feast day, we mercifully relax one year and forty days; and to those who visit the sepulchre each year on the Octave of the said feast, forty days of the penances enjoined upon them.

[26] At last, all things pertaining to the canonization of the said S. Andrew Corsini having been duly performed, and the hymn Te Deum laudamus having been solemnly chanted, and divine help having been implored through the merits of S. Andrew by a special prayer he celebrates Mass: which the aforesaid His Holiness devoutly recited, the same Pontiff celebrated the most holy and unbloody sacrifice of the Mass with solemn pomp and rite at the altar of the Prince of the Apostles, and imparted to all the faithful of Christ who were present, confessed and contrite, a plenary pardon and indulgence of all sins, to the praise of God and the glory of S. Andrew. Thus far that writer.

[27] S. Andrew was inscribed in the Roman Martyrology, augmented and revised by order of Urban VIII in the year of Christ 1630, under the 6th of January with these words: he inscribes his name in the Martyrology. At Florence, S. Andrew Corsini, a Florentine, Carmelite, Bishop of Fiesole, whom Urban VIII, illustrious for miracles, enrolled in the number of the Saints. But under the 30th of January, on which he is venerated in the Calendar of the Discalced Carmelites, according to Dominicus a Iesu: At Florence, S. Andrew, Bishop of Fiesole and Confessor, of the Carmelite Order, illustrious for miracles in life and in death.

LIFE

By Petrus Andreas de Castaneis, published from a manuscript codex of the Vatican Library by Dominicus a Iesu, Discalced Carmelite.

Andrew Corsini, of the Carmelite Order, Bishop of Fiesole in Italy (S.)

BHL Number: 0445

By Petrus Andreas de Castaneis.

CHAPTER I.

The birth, education, and worldly life of S. Andrew.

[1] Andrew was born of noble Florentine parents, namely of the Corsini family, whose father was called Niccolò and whose mother was called Pellegrina: who, living in holy matrimony The parents of S. Andrew and leading their lives in the fear and service of God, meditated day and night and yearned to beget children from themselves for the praise of God and the increase of holy Mother Church. When therefore once, as is the duty of Christians, on a Sunday they heard a sermon in the Cathedral Church of Florence, and understood through the mouth of the Holy Spirit what is written in Exodus, as the preacher alleged: Exod. 22:29 You shall not delay to offer your tithes and first-fruits to God, and what is written in the Canticles, the first and purest fruits thereof; they judged this to have been said concerning themselves, and that the first fruit to be born from them belonged to God. Whereupon each one devoutly resolved to give to God and to His Mother the Virgin the first offspring to be born from them. And since at that time, namely in the year of the Lord 1300, in the church of the sacred Carmelite Order, there was an image or panel of the Mother of God, which was popularly called Our Lady of the People, before an image of the Blessed Virgin: to which the people flocked out of devotion to obtain graces, especially women unable to conceive; both came and most devoutly vowed to God and the Virgin, each one separately, to hand over the first-fruits of their children to the service of her holy religious order.

[2] After the vow had been made, while they were together at table, Pellegrina said to her husband Niccolò: Tell me, I adjure you, dearest husband, what indeed were you asking when this morning you remained so attentively before the image of the glorious Virgin? they reveal the vow to each other, To whom Niccolò, responding sweetly, said: This is the truth, most beloved wife: Yesterday, hearing the sermon in the cathedral, when I understood that the first and purest fruits ought to be offered to God, I sincerely resolved to do so. To whom his wife said: Say no more, I already understand you: I, hearing the same thing, was of the same will and purpose, and this morning I vowed to give to God and the glorious Virgin the firstborn of my womb. So also did I, said the husband, when you saw me standing before the image of Our Lady. Wherefore, marvelling not a little at their shared will, they said: This is the Lord's doing. and confirm it. And so, what each had vowed separately, both together, kneeling on the ground, promised to God. After not many weeks had passed, Pellegrina, Niccolò's wife, feeling by divine bounty that she had conceived from the lawful and holy marriage, The mother, being with child, both giving thanks to God, prayed continuously and besought the Lord that their offspring might be such as would be acceptable to God. When therefore the time of delivery drew near, the night before, while Pellegrina was praying, she fell asleep, and in her dreams it seemed to her that she was giving birth to a wolf, at which she was exceedingly saddened in the vision, and she complained lamentably to the Virgin Mary, she seemed to herself to give birth to a wolf, then converted into a lamb. and thus grieving she saw the wolf enter a church, and that it immediately became a white lamb. When she awoke, she pondered what the cause of the dream might be; she did not dare to reveal it to anyone, but considered the matter in silence.

[3] On the following night, therefore, namely on the feast of S. Andrew the Apostle, she gave birth to a most beautiful boy, so that all, both those of the household and strangers, marvelled, since he appeared to be not one day old S. Andrew is born, but of three months. There was the greatest joy and celebration in the house, because the barren woman had given birth; but she herself pondered more and more the cause of the dream in her heart. The boy is baptized and at the sacred font of baptism the name Andrew is given to him, he is baptized, in which a presage of his future contemplation was shown. The boy grows and is weaned, he is instructed in letters, and is taught in secular letters. But when he was twelve years old, because he was a handsome and clever boy, he was loved exceedingly by his parents, although after him they had had many other sons; he became very disobedient, gave himself to games, and cared little for his parents' obedience: he lives dissolutely: but always acted contrary to their will, every day he brought quarrels and contentions into the home; he delighted in arms, in hunting: and cared not at all for the Church or for the things of God.

[4] Grieving greatly at his evil course, his parents feared disobedient to his parents, and knew not what to do. One day, when Andrew was now nearly fifteen years old and was growing in evil habits, he was summoned by his parents; but he, raising his head, refused to go to them, and spoke words full of great ignominy. At which his mother said in a loud voice: Truly, truly, Andrew my son, you are the wolf that I dreamed of. Hearing those words, Andrew came to his mother and said: What do you say, mother? How am I a wolf? Then she said: Know, my son, that your father and I were barren, and we made a vow to the glorious Virgin to give her our first son, and you are he, and know that I dreamed of giving birth to a wolf, he is admonished by his mother, who reveals the dream and the vow: but the wolf, upon entering a church, became a lamb. And so, my son, you are not ours, except as to your generation; you belong to the Virgin Mary; therefore I beg you not to disdain to serve so great a Virgin. These words were the arrow of God wounding his heart, and through that whole night he turned his eyes to the Virgin, saying: Since I am yours, Virgin Mary, with great courage I will serve you day and night, he comes to his senses. but pray your most loving son to deign to pardon the offences of my youth and adolescence: as much as I have displeased him and you by living wickedly, so much will I strive with all my strength to please you, by changing my life.

Side Note* indeed Proverbs 3:14. They vow to God their first-born son.

b alt. Nicolaus.

c alt. Peregrina.

CHAPTER II.

Entry into the Carmelite Order. The exercise of the novitiate. Profession.

[5] On the following day, therefore, he came to the church of the Carmelites, and humbly placed himself on his knees before the image of Our Lady of the People, Having poured out prayers before the image of the Blessed Virgin, to which the vow had been made by his parents: Behold, glorious Virgin, he said, the ravenous wolf, full of every iniquity, stands before your image, humbly beseeching that just as you bore the immaculate lamb Jesus Christ, the Son of God, who redeemed, washed, and purified us from all sin by his precious blood; so by purging and washing me, may you change my wolfish and cruel nature; he asks to be admitted to the Carmelite Order: so that, serving you perpetually for the love of your Son, I may become a gentle lamb, acceptable as a sacrifice of praise, in your most sacred Order. In which prayer he remained until the ninth hour, his whole face bathed in tears, and rising he came to Brother Jerome de' Meliorati, who was then Provincial of Tuscany, and casting himself on the ground, he sought admission to the religious life. To whom the Father Provincial replied, saying: My son, tell me whence this desire comes, since you are born of noble lineage and lack nothing? Andrew answered: This is the Lord's doing, and the doing of my parents, who vowed me to be dedicated in this place to the honour of the Virgin, to dwell here forever. Then the Provincial said: Wait a little, and I will shortly give you my answer.

[6] He assembles the Fathers of the convent and sends a messenger to the house of Andrew's parents. The parents, who had been seeking him, rejoiced, and came to the convent, and entering the church, found their son kneeling before the aforesaid image. having obtained the consent of his parents, When the mother saw her son, she said: Behold my son, who from a wolf has become a lamb. Then the Provincial came together with the Fathers of the convent into the church, where Niccolò and Pellegrina, Andrew's parents, were, and asked them whether it was of their will that Andrew should receive the religious habit. Both raised their hands to heaven, saying: We desire and wish for nothing else, since we made such a promise to God and the glorious Virgin. Andrew is then summoned and asked what he sought: casting himself on the ground, he said in a humble and dove-like voice: I seek admission to this sacred religious order, that I may be able to do penance for my sins. And immediately he turned to his parents with infinite tears, and kissing the ground, begged them to forgive him and to give him their blessing. Who, with kisses and embraces and tears, laying their hands upon him, said: May God bless you, our God, may God bless you; and may your soul be filled with such a blessing as may be for your salvation. and blessing, And immediately turning their eyes to the Virgin, they said: Behold, glorious Virgin, our promise; behold the gift from our very flesh: we give him to you and commend him into your hands. Be, glorious Virgin, the guardian, the ruler, the helper of our son. O how devout it was then to shed tears! Indeed who could have contained them, hearing such sweet words, seeing such humility, a wolf converted into a lamb?

[7] After the blessing of his parents, therefore, Andrew is led into the convent, he is admitted. and is tested for three months, during which the most humble offices are given to him: for he is made doorkeeper and house-sweeper, assistant to the cook, server of the Brothers at table, he is exercised in humble offices; all of which he regarded as his glory: he became a great observer of silence, assiduous in prayer, and most patient. For when he was mocked by his relatives and by those who had been his companions, he overcame them by silence and patience. Often, while he was guarding the door of the convent as the Brothers ate, he was found so intent in prayer before an image devoted to prayer: which still stands above the door by which one enters the cloister from the church, that although the Brothers passed after their meal, singing Miserere mei, etc., he neither saw nor heard them.

[8] One day while the Brothers were eating, a certain man came knocking at the door with great insistence. Andrew, coming to the small window of the door and seeing him well-dressed and accompanied by servants, asked what he wanted. He replied in an arrogant voice: the devil calling him back to the world Open quickly, for I am one of your relatives, and I by no means intend for you to remain here with these rogues and beggars: and this is the will of your parents, because they have already promised you in marriage to a most beautiful girl. To whom Andrew replied: I do not intend to open, for under obedience I have been commanded to open for no one without permission: I do not believe you are one of my relatives, for I have never seen you before: he nobly repels him; and if I serve these humble Brothers, Christ also became man to serve us. And I by no means believe it is my parents' will for me to leave this place, for they vowed me to God and the Virgin, in whose service I greatly rejoice; and I have already received obedience and humility as my bride: I believe, however, that you are of the kindred of the devil. Then he said again: Andrew, I beg you to open just a little, so that I may confer with you on certain matters, for the Prior will not see you. To whom Andrew said: Even if the Prior will not see, God stands above, who is the searcher of hearts, and no one can be hidden from him; for his love I remain here at the door as guard, so that he may be God my guard and helper. And saying this, fortifying himself with the sign of the Cross, the knocker, who was the devil, fled like a foul bolt of lightning. Andrew therefore, giving thanks to God for the victory gained against the devil, became stronger and more perfect.

[9] The year of probation having passed, the time of profession arrived. On the day after Epiphany the Brothers are assembled in Chapter, likewise all his kindred; a notary is present: in their presence Andrew is led forth, as is the custom, he makes his profession. without the habit, and placed before the Provincial he is asked what he sought. And he, with many tears, said: I seek the mercy of God and of the Virgin Mary, and the fellowship of the Carmelite Brothers, with the habit of the religious order, and I ask that you deign to receive me to profession. Then the Father Provincial, after an exhortation and the blessing of the habit, vested him, and immediately Brother Andrew, with his hands crossed in the hands of the Provincial, began to sing with the deepest humility: I, Brother Andrew, make profession and promise obedience to God and to Blessed Mary the Virgin of Mount Carmel, and to Brother Giovanni Balisterii, the most worthy General, until death: which words he repeated three times. There were, however, some of his relatives exhorting him not to make profession, some promising him money, some estates, some garments, and some jewels. But he said to them: Depart from me, all you who work iniquity, for the Lord has heard this day the voice of my weeping and my desire. Then he turned to his parents and others of the household, begging to receive their blessing, and said: Be content, my lords and friends, with my entry into this sacred religious order of the Virgin Mary; for this is the will of God, and I will pray for your sins. By which words he moved to tears all, both Brothers and laypeople.

CHAPTER III.

His extraordinary virtues. The priesthood.

[10] Having therefore received the habit and made his profession, with the blessing and the kiss of the Brothers and all his kinsmen, he persevered in all virtues, and especially in humility. For he was, He carefully observes the monastic practices: as we have said, diligent in the humble works of the house; every day with his own hands he wished to distribute alms to the poor, to clean the house, to serve the sick of the convent with great devotion, holding written in his heart: What you did for one of the least of these my brethren, you did for me. Matt. 25:40 He never omitted the divine Hours, but day and night he was seen first in the Choir. He never resisted the commands of his superiors, but rejoiced and was glad in proportion as something was commanded to him; and lest he waste time, he was assiduous in the study of sacred letters.

[11] One day Andrew most earnestly begged the Father Provincial for a very great favour, he scourges his body severely: namely, that every Friday he would allow him to go to the cross. The Provincial, thinking he wished to take the discipline, said: I am content, my son, but do so discreetly and moderately, lest you be deceived by the devil. Andrew, however, immediately after Mass, taking the discipline with the psalms Deus misereatur nostri, etc., Ad te levavi, etc., De profundis, etc., Ps. 66, 122, 129 with the customary prayers in the Order, scourged himself to the point of blood: and afterwards he took a basket upon his neck for the love of Christ and went among the nobles and his relatives in the street called Via Maggiore, begging for bread and alms. His relatives, however, regarded this as done to their shame and were greatly indignant, and arranged that he should be mocked by all and that they should say insulting words to him. Then he went all the more willingly and joyfully, and said within himself: My Lord Jesus Christ, when he was cursed, did not curse in return, and when he suffered, he did not threaten. This is my profession, mocked by friends while begging: for I am of the Order of Mendicants; for my crown and my craft is to beg, and thus he overcame all.

[12] From his mouth nothing foolish or youthful was ever heard; but, as we have said, he was of great silence: he cautiously avoided women and lascivious words: the garden was his solace and the solitude of his cell: the church was a paradise of delights, the Crucifix the tree of life, and the glorious Virgin was his holy ground. For he was of the greatest abstinence and austerity of life; he mortifies himself with fasting and hairshirt: he fasted beyond the fasts prescribed by the Church and observed in the Order, always on Monday, Wednesday, and Friday, and also on Saturdays for the love of the Mother of God, on which fast days he tasted only bread and water; he subdued his flesh with a most harsh hairshirt, and always slept on straw with it on.

[13] While Brother Andrew was going out for alms on Friday, as we have said, there was one of his relatives who was afflicted with the disease of lupus, by which all the flesh of his legs was being eaten away, he calls back a sick man from gaming, from the pain of which he howled day and night, and in order to give some relief to his pain and suffering, he occupied himself with games, and had turned his house into a gaming-house, to which all the gamblers flocked. Andrew, seeing this and taking pity on him, and grieving more for his soul than his body, came to him and said: My uncle John, do you wish to be healed? John replied: Go away, go away, beggar, do you think you are mocking me? To whom Andrew said: Do not be troubled, my kinsman; but if you wish to be healed, follow my advice. John then was at once softened and humbled and said: I will do whatever you wish, if it is possible. Andrew said: If you wish to be healed, I want you to abstain from games for seven days, and fast for six days, and obtains health for him by a vow to the Blessed Virgin: and for seven days devoutly and attentively say seven Our Fathers with the Hail Mary, and afterwards say the Salve Regina; and I promise you that the glorious Virgin will obtain the grace of your healing from her Son. John, although he was an undevout man, hearing this lamb and seeing his simplicity, yielded, overcoming himself, and so he promised to do, and did, giving up gaming, praying and fasting. On Saturday, that is, the seventh day from the beginning, Andrew went to visit him: he asked how he was doing. Who replied: Truly you are a friend of God, I no longer feel any pain, and I can walk as if I were young and healthy, whereas before I always lay bedridden. To whom Andrew said: Let us go together to the convent, and they came before the image of the Virgin and prayed together on bended knees. After the prayer Andrew said: My uncle, untie your leg, for it is completely healed; and so it was done: and where the flesh had previously been eaten away to the bone, it had become like the flesh of a small child. John then became wholly devout and God-fearing, giving thanks to God and the Virgin.

[14] While Brother Andrew persevered in holiness, so that he was now in great perfection and also in the devotion of the people, he was promoted to sacred Orders; which he did not refuse, he avoids pomp at his first Mass, but humbly accepted, thinking he could serve God and the glorious Virgin even more in them. When he was ordained a priest, his relatives wanted him to sing Mass with great pomp. He, however, having received permission from the Provincial, went to the convent of Selve, and there with the greatest devotion of heart he sang his first Mass, at which the Blessed Virgin appears to him. in which, immediately after communion, the glorious Virgin appeared to him, saying: You are my servant, for I have chosen you, and in you I will be glorified. Yet he was not exalted by this revelation, nor by his promotion to sacred orders, but was ever more humbled, washing the feet of the Brothers, cleaning their cloaks, caring for the animals when there were any, fleeing the praises of men, and always conferring and preserving in his heart what he read.

CHAPTER IV.

Various miracles. Appointment as prior of the Florentine convent.

[15] There was a certain nobleman, powerful in riches, who had one daughter of ten years, who was suffering from a consumptive illness; for the recovery of whose health he had done everything possible according to the advice of the physicians; A girl afflicted with hectic fever, and since he was without sons, he greatly feared being deprived of this only daughter. One day with many tears he went to his daughter and said: Alas, alas, my daughter! What more can I do for you and for the recovery of your health? You are my heart and my soul, and in this life I had no other hope but you, and I fear being deprived of you. I beg you to tell me if you wish or desire anything, if you believe there is any remedy by which you could be healed: for you know I am wealthy and I have no other heir but you: and so all that is mine is yours. Speak freely, my sweetest daughter, ask whatever you wish: for money shall not be lacking. The girl, however, in weeping and tears, said: Come now, my father, I have no hope of being healed except in the help of God and the glorious Virgin Mary, to obtain which help I beg you to send for the servant of God, Brother Andrew de Corsini, and imploring his assistance, so that he with his most holy hands may prepare food for me, which he will gladly do; and thus I hope to be freed from this hectic fever. Hearing this, the father does not send servants but runs on his own feet to the Carmelite convent; he enters the church and finds Brother Andrew praying before the Crucifix: he casts himself at his feet and with the greatest wailing and sorrowful tears says: I beg you and beseech you, man of God, to come to my house and deign to visit my daughter, who calls upon you in her illness, and to be pleased to invoke divine assistance for her recovery. To whom Brother Andrew replied: Alas, alas, my brother, know that I am a most vile sinner: but may God who heals all the brokenhearted grant health of soul and body to your daughter. Hope therefore in the Lord Jesus, in his most holy Mother, and go, for I will come immediately after you. And having obtained leave from the Prior, he went and entered the chamber where the girl lay, where the parents and many of the kindred were, he visits her: and entering the chamber he said: May God who saves those who hope in him, heal you from this sickness, that you may be able to serve God and the glorious Virgin. Then the girl said: I beg you, Father Andrew, to prepare food with your hands, by which my breast may be cleansed. Then Andrew took bread and placed it in wine, and praying said: he prepares food for her, blesses it, Lord God almighty and Christ Jesus our Saviour, who, so that we might always keep in mind the memorial of your most holy passion, under the species of bread and wine handed over your body as food and your blood as drink to the faithful; bless and sanctify this bread mixed with wine, that it may be for the health of both soul and body of this girl who hopes in you and in your assistance, who live blessed forever, Amen. he gives it to her: And with his own hands he gave the bread and wine to the girl: who immediately after she had eaten and drunk a little, fell asleep; and shortly after, awakening, she began to cry out: My father, and renders her well, my father and my mother, run, and give me my clothes, for Brother Andrew calls me. Clothed, on her own feet without anyone's help, she went to the church, healthy and free, and consecrates her as a nun: to give thanks to God, and while all marvelled, singing praises to God, Father Andrew enclosed and consecrated her among the nuns of S. Anne.

[16] At that time, therefore, at a Chapter celebrated in the convent of Pisa, Brother Andrew is promoted to Paris for study: he went with a willing spirit, he studies three years at Paris: both to obey the commands of his superiors, and to flee the praises of men, and for the sake of progressing in sacred learning. In which study he remained for three years only, during which he made very great progress. He is recalled by the province, and on his return he came to Avignon, where he was detained by the Most Reverend Lord Cardinal Peter de Corsini, with whom he stayed for some days, during which he visited churches and places of devotion. One day, while visiting the church of S. Mary de Donis at midday, a certain blind man was before the door of the church begging alms. Andrew asked At Avignon he obtains sight for a blind man: how he had become blind. Who replied: Good sir, I have a wife and children, and my trade was to purify gold and silver. And so I was always standing near the fire, and with my eyes fixed on the fire, and in order to provide for my children and wife, I worked without restraint; and so from the excessive heat I became blind, which greatly grieves me, not for my own sake, but for my children, who are still small and do not know how to earn bread. I beg you therefore, Father, to pray to God for me. Andrew could not contain his tears and said: May God, who is the true light, who illumines every man coming into this world, deign to enlighten you, that you may be able to nourish your children to his praise. And he entered the church and cast himself prostrate before the high altar, stretched out upon the ground in the form of a cross, and remained thus for nearly an hour. And rising, he came to the blind man and sprinkling him with holy water, said: May God and our Lord Jesus Christ, who gave sight to the man born blind and restored light to the blind man on the road, by his power and might restore your sight. O wondrous and astonishing thing! Immediately his eyes were opened and he saw clearly, and giving thanks to God, he proclaimed this throughout the whole city.

[17] He then left Avignon and came to his own country, namely to the city of Florence, He is made Prior of the Florentine convent: where a provincial Chapter was celebrated, and Brother Andrew was made Prior of the Florentine convent. When he had governed the convent and the Brothers with the greatest propriety and religiosity, he healed Brother Ventura of Pisa of the disease of dropsy, placing his finger in his mouth in the name of Jesus, he heals a man with dropsy: who ejected from his mouth about a barrel of water, and was healed.

[18] The man of God was asked by a certain noble citizen to be godfather, for a son had been born to him; and he accepted. he receives a child at baptism, When the boy was in his arms to be baptized, he began to weep. After the baptism he was asked why he had wept so while the boy was being baptized, since it is a work of joy. Blessed Andrew replied: My dear friend, I could not hold back my tears, since this boy is born to endure such great miseries and calamities of this world: whose evil end he predicts. and I tell you that if this boy does not die in childhood or become a religious, he will be the cause of his own destruction and that of his entire lineage. The imprudent father began to laugh and said: I would rather he become a soldier and a brigand than a religious. What happened, listen. The boy was nurtured voluptuously, so that when he was not yet twenty years of age, he associated himself with certain rebels and those expelled from the city, with whom he plotted to make a fortress rebel, and to hold it by force, in contempt of the city, and to plunder all who passed by. For which reason all of that wicked company were captured and also hanged; all of their kindred were deprived of offices and dignity: and so, as he had foretold, it came to pass.

CHAPTER V.

The Bishopric of Fiesole. The virtues of the holy Confessor set forth.

[19] In the year of the Lord 1362, therefore, in the time of Pope Urban V, who adorned the heads of the Apostles, the city of Fiesole being without a Bishop through natural death, He is elected Bishop: the entire clergy with unanimous assent elected Brother Andrew de Corsini as Pastor and Bishop. Hearing this, he secretly fled to the Carthusians and remained hidden, praying and beseeching the glorious Virgin to free him from that perilous dignity. he hides: The Canons, priests, and even the laity sought him, sending throughout the province and among his acquaintances; and not finding him, they knew not what to do: wherefore they had resolved to change the election. The clergy and the people having therefore assembled in the cathedral to take counsel about this, some of them said: Let us wait yet a few more days; but others said: No, let us change the election. O wondrous and admirable thing! A boy of scarcely three years, the election divinely confirmed, who could barely ask for bread, forced his way into the assembly and said in a loud voice: God has chosen Andrew as his priest; do not change the election to the contrary: but send to the Carthusians, and you will find him praying. And while Andrew was also praying about this, a shining boy appeared to him, saying: Do not fear, Andrew, for I will be your guardian, and Mary will be your helper in all things; accept the bishopric with confidence. The clergy and the people, joyful at the revelation and marvelling not a little, sent to the Charterhouse, where they found Andrew praying, as the boy had foretold. And so he was elected to the episcopal dignity, and also confirmed by Urban V. he acquiesces:

[20] In which bishopric he truly merited what can rightly be sung of him:

This man was devout, wise, humble, modest; Sober, chaste he was, and tranquil, While the present life animated His bodily limbs. At whose sacred tomb frequently, etc.

wherein there are eight parts in commendation of his most holy life, of which the first is: This Andrew was devout. devout toward the poor and afflicted, Of how great devotion and mercy he was toward the poor and afflicted, the imprisoned, women in labour, the wretched, orphans, the fatherless, and widows, the voice of the crowds resounds Hosanna. He was of such great devotion that whenever he saw wretched poor people, or heard of anyone's calamity and misery, he continually burst into tears; out of devotion he had the entire bishopric, the choir of the church, and the roof built and restored, since all things were, as it were, in ruin and destruction. Out of devotion he had the first new beam of the Carmelite church in Florence made, on which he spent 200 florins. Out of devotion every day he gave bread and wine to the poor with his own hands: out of devotion he kept a book in which were written all the wretched and poor persons unable to help themselves, whom he secretly and covertly assisted. When at that time there was a great scarcity, or dearness, every day with his own hands he gave five measures of bread. And when the poor multiplied, and his steward had kept only fifteen loaves for dinner, he said to the aforesaid steward: Go and bring me more bread: do you not see the poor multiplying? Who replied: My lord, Your Paternity has given everything away; only fifteen remain for our dinner. Then Andrew said: Go the loaves divinely multiplied; and look carefully whether there is any, lest these people be scandalized. He, however, asserted that there was no more. Then the Bishop said: Since you will not go, come with me: and they came to the bin and found it full of fresh, warm bread. Then the steward cast himself on the ground, saying: My lord, I do not know whence this bread has come; one thing I know, that no one can enter here without me, since no one else has the keys: but I know for certain that this has been done by the power and might of God and by your merits; and rejoicing he gave it to the poor.

[21] The second, This man was wise: I do not speak of his wisdom in consideration of past and future things; wise in making peace since he himself had reconsidered all his years in bitterness and inner sorrow, and made a great matter of conscience of every least thing, and always feared the divine judgment: but he had great wisdom in pacifying and reconciling the citizens of Florence, and also the common people, labouring much to destroy their factions and to bring them to the kiss of peace and unity. Once when he was preaching in the square of Fiesole, and a great number of Florentines were present, he cried out with a loud voice: Rise up and lift up your heads, and see whence your quarrels and factions proceed: and they saw above the city an innumerable multitude of crows stirred up by demons; and kites fighting one another, which were truly demons in that guise, inciting the Florentines to war. By this event they were pacified, forgiving all injuries to one another.

[22] The third, This man was humble. Although we have spoken at length of his profound humility when he was among the Brothers, humble in washing feet, and how he distributed alms to the poor with his own hands; I will disclose yet one more thing, so that the fruit of his humility may be seen: for always on Thursdays, in memory of the fact that Jesus Christ our master washed the feet of his disciples, he too washed the feet of the poor, and fed them, serving them personally; and among other things it happened that, when he had washed the feet of several, one man by no means wished to be washed. To whom Andrew said: Tell me, my brother, why do you not wish me to wash your feet, as I have done for the others? He replied: My lord, I have legs that are completely putrefied, health bestowed by a kiss: wherefore it would be absurd to cause offence to Your Paternity. To whom the Bishop said: Come, my brother, and trust in the power and mercy of God, for he will heal all your infirmities: and he put his feet and legs, which were completely putrefied, into the basin, and the Bishop humbly washed them, dried them, and kissed them. O wondrous thing! When he kissed the feet with tears, compassionating the infirmity, the tears were the ointment of healing for this man, and he was made whole, immediately giving thanks to God and the Bishop.

[23] Concerning his modesty and bashfulness, how great it was, is shown from this: that this modest man in his youth was so bashful about speaking with his own mother modest in the custody of the senses; and sisters, as if they were strangers; he fled the company and conversation of women, and if from necessity he spoke, he always kept his eyes fixed on the ground. Such was his modesty that while he was in Paris at his studies, he was called by the other students Andrew the blind, deaf, and mute; and this because he restrained all his senses from immodesties.

[24] sober in food and drink; The fifth is, this man was sober. So also we have spoken of his sobriety and fasting, for from the time he was changed from a wolf into a lamb, from the time he received the habit of religion, he devoted himself to many fasts and abstinences. His drink was water slightly tinted with wine; and although he was burdened with many infirmities, he still did not wish to eat meat; he always rose from the table hungry; he took bread by weight, and did not even take as much water as was necessary; he took all things with measure and order.

[25] chaste, adorned at death with the aureole of virginity; The sixth, this man was chaste. Of which chastity I shall say nothing, since he was truly a virgin and incorrupt, nor did he in any way experience the corruption of the flesh, as he revealed after his death to a certain priest who was a Canon and his table companion: to whom he appeared all white and beautiful, with a nosegay of roses and lilies in his hands: when asked why he carried lilies and roses, since it was not fitting for a Bishop to bear such things, he replied that he bore them as testimony of his purity and virginity, and therefore followed the Lamb with the Virgins.

[26] The seventh is, this man was tranquil. He was tranquil in not speaking loudly, tranquil in conversation and in illness, nor haughtily, nor much, but little and usefully, and this humbly and softly: thus from his words no scandal ever arose, but rather peace. Likewise tranquil in his patience, in his illnesses, who, although he was afflicted, never or seldom complained, and, as we have said, he promoted peace and tranquillity for all whom he could.

[27] The eighth, His bodily limbs. For the stricture of his body was shown by fasting. 1 Cor. 9:27 He could truly sing with the Apostle: I chastise my body and bring it into subjection. For beyond the most harsh hairshirt, taming his bodily limbs by penance: upon his loins he wore iron twisted in the form of chains, namely those which are held over the fire, which I have in my possession, and I received it from a certain most devout woman of Fiesole, who snatched it after his death and wore it herself until death. He disciplined himself with the Litanies every day after the penitential psalms to the point of blood. His sleeping arrangement was almost unbelievable; for he had made a bed of vine-cuttings, and over them a rough blanket, with a bundle of vine-cuttings under his head, and lest these be seen, above them he had a painted cloth, as if for ornament.

[28] I will add one more thing: on a certain night he called his cleric, and chanting the psalms they went to visit the church of the Abbey, and after the visitation, returning, they came to that place where there is the tabernacle which is called La Vergine Maria, which they found closed with a very large wall; to whom his companion then said: Father, what is this? Who built a wall so quickly after we passed through? For when we came it was not here. he removes a diabolical illusion by the sign of the Cross. Andrew, however, began almost to laugh, and drawing near, fortifying himself with the sign of the Cross, he said: Let us sing, Brother, for this is an illusion of the devil, and they began to sing: Deus in adiutorium meum, etc., and Domini est terra, etc., and when this was finished the illusion departed, and they passed through freely.

CHAPTER VI.

Death. Burial. Translation.

[29] When he had lived in the episcopate for twelve years, and the time of his death drew near, after he had reached seventy years of age and had performed many miracles, on the night of the Nativity of the Lord, before he sang the first Mass, while praying in the church of S. Mary Pumerana, He learns the time of his death from the Mother of God: the glorious Virgin appeared to him, saying: Behold, my son, the time draws near when you must depart from this wretched prison: and so on the night of the Apparition, when the Magi offered gold, frankincense, and myrrh to my Son and to me, and you too have given your soul, your body, your heart, and all your goods, for the love of him and of me, on that very night I will come for your soul and will join it with the Angels in the kingdom of heaven. Andrew, exceedingly joyful at this revelation, sang the three Masses with the greatest delight, and was of such joy that his face appeared rosy and Cherubic, whereas before, from the austerity of his penance, he had been pale and of no living colour. On the following day, therefore, weighed down by fever, he summoned Canon Guido, he falls into a fever, whom he had as his most faithful friend, and told him that he was about to depart on the night of Epiphany, and asked him to pour forth prayers to God on his behalf. Hearing this, Guido began to weep bitterly and to cry out: Woe to us! Truly the crown has fallen from our head: our sins do not deserve such a man. Meanwhile he was visited by citizens and clergy, all of whom he comforted to peace and to union, saying: My children, give no place to the devil.

[30] On the night of the Apparition of the Lord, therefore, reclining upon his most harsh bed, he had the psalter brought, and with the aid of the clergy he began to recite most attentively the Athanasian Creed, his chamber illuminated by night, Quicumque vult salvus esse, etc., and the Apostles' Creed, and the Creed of the Fathers; and when these Creeds had been said, the chamber became as luminous as if the sun were at its meridian, so that those standing by were not a little amazed. After the space of one hour, when all the Canons and clergy were before him, S. Andrew at dawn began to say: Lord, now you dismiss your servant, according to your word, in peace. When this was finished, his soul was separated from his mortal body and flew freely to glory, he dies holily: on the aforesaid day, namely the sixth of January, in the year of the saving Incarnation 1373, in the 72nd year of his age, the 55th from his entry into the Order, and the twelfth year of his episcopate: his body, however, remained upon the straw, but fragrant, he is illustrious for miracles: so that from that fragrance many were freed from various infirmities. Many sick people came, who by touching him were healed. These things indeed are attested by Coluccio, who was at that time the celebrated Chancellor of Florence, in the Epitaph which is carved upon the sepulchre, which begins:

From the ancient religion of Mount Carmel.

and at the end:

What manner of man he was, many miracles declare, Which God showed at the tomb of his body.

[31] There was a certain woman very devoted to Blessed Andrew, who had a most beautiful daughter in body, but more beautiful in faith and virtue. That matron every Sunday ascended the hill of Fiesole to hear the preaching of Blessed Andrew. On the day of the Circumcision, hearing of his illness, such was her importunity a girl, that she gained admission to him; she stood before him and lamented, and after many words she said: whose death he had foretold, O Father, I beg you not to leave me, but at your death to come for me. To whom Father Andrew said: I shall leave you, daughter, because your time has not yet come; it is expedient that you merit more; but for your daughter I will truly come, that she may accompany me to the fatherland: and so depart, and go to her, for you will find her ill. When this lady had returned home, she found her daughter labouring under a grave illness, as Father Andrew had foretold; she said nothing, however, to the girl, but adorned her with the Sacraments, and afterwards said: Know, my daughter, that our Father and Bishop Andrew is gravely ill. To whom the girl said: O would that he might come for me at his death, and not leave me here! The girl's condition worsened so that on the night of Epiphany there were some of her kindred and neighbours watching over her, for she was in her last agony. he calls her from life, At dawn a voice was heard, as if angelic, saying: Come, daughter, for I await you, that together we may enter the eternal fatherland. When this voice was heard, the girl immediately opened her eyes and began to smile, and thus raising her hands to heaven she expired. Observing the hour, all understood that Blessed Andrew had passed from this world. After the devout mourning, the girl's mother, the bystanders having withdrawn, fell asleep, and the good matron, sleeping, saw a road full of roses and lilies and other flowers, and leads her into heaven: which stretched all the way to heaven; along which she saw Blessed Andrew vested in pontifical garments, and her daughter on the left side, whom Blessed Andrew held by the hand. Before and behind was a multitude of youths with various musical instruments, playing and chanting with the greatest joy: These are they who were not defiled with women, etc. By which vision the sadness of her daughter's death was turned to joy, and she revealed it to all those present, giving praises and thanks to the Almighty.

[32] The body of Blessed Andrew is laid out and buried with the greatest honour in a stone tomb, he is buried: and since he had indicated that he wished to be buried at Florence in the church of the Carmelites, and neither the Canons nor the people were willing to give the sacred body to the Brothers; he is transferred to Florence. the Brothers, having observed the right moment, after fifteen days came furtively by night and carried off the body; which body was as whole and fragrant as on the first day of death; and they placed it in the chapel of S. Ursula upon a chair in a seated position, as if it were alive; and in this manner they kept it until his honourable sepulchre was made. Meanwhile the peoples flocked to obtain graces, and returned to their homes with joy, rendering praises to God and thanks to Blessed Andrew.

CHAPTER VII.

The victory of the Florentines. Veneration of the relics of S. Andrew.

[33] The body thus remained unentombed until the year 1440, in which year Pope Eugene IV with his very notable Curia was personally at Florence. The Church, as well as the Florentines, were being cruelly harassed by Philip Maria, Duke of Milan, and by Niccolò Piccinino, the commander of the said Duke's army. The Florentines, harassed in war by the Duke of Milan, So greatly and in such a manner that the greater part of the fortified towns, namely those which lie between the city of Florence and the territory of Arezzo and Siena, had been lost; and the forces of the enemy commander came even to the plain of the city of Florence, plundering goods and men, and burning and doing infinite harm: so that the nobles, citizens, and artisans of the city, as well as the courtiers, were as if blind, and knew not what to do: for they feared to undertake battle and lead their forces against the enemy commander, since he was very cunning and had a great abundance of strong men, as well as arms and horses. But God, who is wonderful in his Saints and does not despise or abandon those who hope in him, but helps, defends, and protects them, since in the first year he had already shown infinite miracles through Blessed Andrew, particularly curing people of various infirmities, and throngs of people were coming to visit his relics, through a certain youth he encourages them to battle; bearing and offering their vows, he revealed through Blessed Andrew to a certain youth that on the feast of S. Peter the Apostle, who is the head of the Church -- which feast was approaching within eight days -- battle and engagement should be made against the plunderer, the enemy of the Church and of the Florentines, against whom a very great victory would be won; so that the whole city should be filled with songs, dances, bonfires, lights, and processions: and that youth was commanded to announce these things to the Ten Officials of the Balia, that is, of the war of the city, among whom were these, as I recall: the Lord Angelo di Jacopo de' Acciaioli, Knight, Cosimo di Giovanni de' Medici, Neri di Gino de' Capponi, Giovanni di Piero Bartolomei, and others; which youth, fearless and manly, without any hesitation entered the assembly of the aforesaid, whom he found sad and full of grief, and said to them with a cheerful and joyful face: My Lords of the Ten, why are you sad, when God through his Saints he promises victory: and the advocates of this city is disposed to fight against your enemies in such a way that by his aid you will obtain such a victory as within the memory of men this city has not had in times past? Therefore be of good courage and act manfully, for Blessed Andrew de Corsini, your fellow citizen, Bishop of Fiesole, of the Carmelite Order, and buried in their house, who has recently shown so many miracles, has wished to reveal and command these things to me, that I should announce them to you, my Lords.

[34] These Lords and Officials, greatly encouraged and comforted, laying aside all fear, as true believers and confident of such a revelation, arranged with their Captain and the Captain of the Church to engage battle against their enemies on the very feast day of S. Peter the Apostle. O wondrous and almost unheard-of thing! In a few hours such a victory was won he himself was seen to be present in the battle. that scarcely one of the enemies remained. For certain devout persons, dwelling where or near where the battle was fought, reported having seen in the air a certain Bishop dressed in white, on horseback with a staff in his hands, driving before him an infinite army against our said enemies; and thus by divine grace and the merits of the blessed Saints who are the advocates of the city of Florence, and especially of Blessed Andrew de Corsini, the aforesaid victory was received, and the city was freed from the tyrants, and consequently the Church, that is, Pope Eugene with all his clergy. On account of which victory a very great festival was appointed, namely a solemn procession of all the religious orders and of all the Florentine citizens; who were commanded to come to the church of the Carmelites, and there a solemn Mass was to be sung of the Trinity, and by the will of our Lord the Pope Eugene, to whom the following most reverend Cardinals made supplication, namely Lord Capranica, Lord Colonna, Lord of Angers, Lord of Piacenza, and Lord of S. Maria Nuova, at the request of the entire Florentine people. In the procession held for the victory, his relics are exposed for veneration. In that procession the body of Blessed Andrew was shown to all, which is as intact as if he had died today. By which grant, made and conceded by the aforesaid Pope Eugene, with lights and thurifications, the aforesaid Lord Cardinals said that according to their judgment Blessed Andrew was canonized, since Canonization is nothing other than the approval of sanctity by the Church and the Cardinals, and that his relics ought to be venerated.

[35] On that very day, since a certain Brother Petrus Andreae, then a Bachelor, was to preach to the people and narrate his life and miracles, he hesitated and feared to call him Saint or Blessed in the face of the Church: he therefore went to the Lord Cardinal of the Holy Cross, the Grand Penitentiary, seeking counsel as to what he should do. Who replied: Go, my son, and call him Saint and Blessed, for the Church of God is never harmed in his lifetime he had once miraculously restored peace to the Bolognese. by any of the Saints being invoked. For it is not new to us that he is a Saint. When I was Bishop of Bologna, I read how Blessed Andrew had been sent to Bologna by the Lord Pope Urban V to pacify the people, and authority and a legation had been given to him to excommunicate and aggravate penalties, and also to impose temporal punishments against those unwilling to live in peace; who humbly went and stayed in the convent of S. Martin de Lanisa, and sent for the partisans and exhorted them to peace and concord, and to lay down their arms; one faction of whom consented to his will, but another faction, which would not accept peace or lay down arms, was excommunicated by Blessed Andrew; and those sons of the devil imprisoned Blessed Andrew and put him in fetters and took all things from him, expelling his servants and companions. But God, who avenges the wrongs of his Saints when he wills, struck all the leaders of that diabolical faction with a disease of the loins and arms so grievously that they did not cease to howl and cry out, beseeching God and S. Andrew to pardon them for such iniquity, and none of them could be freed except by the bodily visitation of Blessed Andrew. He is taken out of prison, and on the following day he humbly visits, absolves, blesses, and embraces them all, and thus they were all freed from that pain and laid down their arms and were reconciled with one another, and afterwards they showed him the greatest honour, and many gifts were lavished upon him; but he, beyond what he needed for his sustenance, distributed all to the poor. After some days, the leading citizens of the city accompanied him all the way to Fiesole, continually asking pardon and beseeching him to pray for their peace.

[36] Returning therefore to the aforesaid subject, the aforesaid Bachelor publicly preached nearly all the things set forth above, in the presence of several Lord Cardinals, Bishops, and Abbots, as well as the entire clergy of the Florentines, the religious, and also the Lords of the Government with their Gonfalonier, and the Ten of the Balia, the Captains of the Guelf Party, the Eight of the Guard, the Consuls of the Monte, the Officers of the Sea, the Six of the Mercanzia, with the Heads of the twenty-five guilds, With great solemnity his relics were then, and an innumerable multitude of men and women. And immediately after the sermon the most blessed body was shown to all, with lights, canticles, and hymns, and with the sound of organs, trumpets, and all the instruments of the city, and the whole people cried out: and thereafter shown annually. S. Andrew, intercede for us. And after a most devout procession, afterwards by the appropriate councils of the city, in memory of so great a benefit, it was ordained, decreed, and established that each year in perpetuity, on the twenty-ninth of June, the Lords of the Government of the city and the Six of the Mercanzia, with the Heads of the guilds, should be bound and required to proceed honourably and solemnly to the church of the Carmelites, and each one to offer a wax torch in honour of God and Blessed Andrew, as is the custom of the city, and at that hour the body should be solemnly shown to the aforesaid Lord officials and the people: and so it is done, and was done, and was sanctioned by the ecclesiastical will of our Lord the Pope. I shall leave aside the temporal festivities, on account of the victory obtained through the intercession of Blessed Andrew, for it would be long to narrate the jousts, dances, and bonfires in every street, and throughout all the fortified towns and cities subject to the Florentines, and many other things, which for the sake of brevity I omit; but I intend to narrate some miracles, that his sanctity may be seen.

p Concerning the wars, seditions, and peace at Bologna under Urban V, we have treated on 29 January in the life of S. Peter Thomas, chapters 12 and 13. Some of these seditions appear to have rekindled after his departure.

q Gonfaloniere is an Italian word meaning Standard-Bearer; Gonfalone, a standard; and Gonfalonata, a body of troops under a standard. Gonfalonerius. Florentine liberty having been purchased from Emperor Rudolph in the year of Christ 1287, the magistracy which they call the Priors of the Guilds was created, with the addition of a Standard-Bearer of Justice, as Platina asserts under Honorius IV. Leander, in his account of Tuscany, says this magistracy lasted only two months, and calls the Standard-Bearer a Confalonier. Tarcagnota, part 4 of his history, book 55, adds that he had a thousand soldiers subject to his standard and command. A catalogue of the Confaloniers by family is provided by Jacopo Nardi in his Florentine history.

r Balia is likewise an Italian word meaning authority Balia. or power. But Balia or Bailiwick in the code of ancient laws is used for a province or the district of a certain place.

s Concerning the Guelf and Ghibelline factions, of which the latter followed the cause of the Emperor and the former that of the Pope, Italian historians treat passim, and specifically of the Guelf dominance at Florence, the Aretine writer.

CHAPTER VIII.

Various miracles.

[37] A certain parish priest, pastor of a certain parish, was being harassed in a remarkable manner by the people and his parishioners, so that he could in no way reside in his benefice, A parish priest, destined for death by his subjects, and he was wrongfully accused of many things by them, was prosecuted, and litigated with them for many months, and by no means could he be freed from them or win back his parish. He therefore turned his eyes to Blessed Andrew, praying and beseeching for his deliverance, and made a vow that if he were freed from them and held his benefice in peace, he would give him a wax torch as long as he himself was tall, and have it placed before his body. He made this vow on Saturday; on Sunday he went to his benefice and said within himself devoutly: O Saint and Blessed Andrew, having made a vow to S. Andrew, under the shadow of your wings I go to my church; I trust in your help and protection. The Parish Priest came to the entrance of the parish square, where the whole people were gathered with lances in their hands, and each one was threatening, saying: If he comes, we will kill him; we do not want him in any way as our Parish Priest or as our Priest; and they were all mutually sworn and resolute. O marvellous thing! Immediately when they saw the Parish Priest, each one threw down his weapons and went to meet him, all saying: Blessed is he who comes in the name of the Lord; and entering the church with him, they restored to him all the keys of the house and all the goods, he is kindly received by them. all begging pardon with tears and kneeling on the ground. The Parish Priest, greatly marvelling at these things, said to them: My fathers and brothers, I beg you for the love of God to tell me whence this change has come. Yesterday you all wished to kill me, and today you receive me with such love: be pleased to explain. The chief and principal man among them rose and said: Lord Parish Priest, not only yesterday, but for eight months now we have been resolved to kill you, and throughout the whole night we said nothing else on the square this morning but that, as soon as we should first see you among our people, each one should be bound to kill you: but whence this has proceeded, we do not know, for as soon as we saw you appear, we threw down our weapons, and our heart was changed; we believe it to be from none other than God, who has expelled all darkness from our hearts. Then the Parish Priest said: Let each one of you know, my friends, that yesterday I made a vow to Blessed Andrew that if I should enter in peace and take up residence in this parish, I would place a wax torch before his body, commending myself to him and placing myself under the shadow of his protecting wings. And so he, by divine grace, has changed your evil wills into good ones. And graciously he has been pleased to receive me. For which reason, first to God, second to Blessed Andrew, and third I give thanks to you, and humbly beg pardon. And thus they were reconciled.

[38] The Reverend Theologian, Master Brother Nicholas Kenton, Provincial of England of the Carmelite Order, was seized with a very high fever, so that from the pain in his head, crying out day and night, Illnesses cured by the touch of the image of S. Andrew, he was in the greatest anguish and almost wished for death. It happened, however, that when the bells were ringing loudly because of the concourse of people, the said Provincial asked why the bells were ringing so much; he was told that a new Saint had been discovered, and that God was working many miracles through him, who was of their order and had been Bishop of Fiesole. Then the aforesaid Provincial said: Help me quickly, for I wish to go to the church; perhaps he will not despise me, but will also help me, lest I die in torment. headache, Entering the church he came before his image and saw men and women touching his image and then rubbing their own faces, and he said: What are they doing? To which the reply was: They are suffering from headache, and by that devotion many are healed. When the Provincial had heard such things, he approached the image or icon on which the likeness of Blessed Andrew is painted, and said: I pray, Blessed Andrew, I pray and beseech you, not to despise me; but help me, for I am of your Order: see my pain and the torment of my head, and free me, for I am in anguish; and so saying, he touched the aforesaid image with the greatest faith, devotion, and hope, and then rubbed his head and face, and truly was at once freed from all pain and fever. Fever, When he returned to his lodging, he had an image of Blessed Andrew, together with some of his miracles, solemnly painted.

Miracles shown around the time of his translation, namely in the year of the Lord 1439.

A certain Florentine woman, named Bilia, wife of Francesco Martini, a shoemaker of the parish of S. Frediano, contraction of the feet, lying in bed, was afflicted with a certain illness so severe that she could in no way walk on foot and was almost crippled; she recalled to mind Blessed Andrew buried in the church of the Carmelites; and being with her mind raised to him, she began to sleep or to drowse, thinking of him: and while she was in bed, there appeared to her in a vision two Brothers of the Order of S. Mary of Mount Carmel, dressed in white cloaks, saying to her: Rise and go to Blessed Andrew the Bishop, buried in the church of the Carmelites, and he will heal you. Hearing this, out of devotion she began to weep and made a vow to God. Having done so, she left her bed healthy and free, and with the greatest reverence went on foot to the same church, and before the tomb, kneeling, she fulfilled the vow she had made.

[40] Antonio di Alessio Nochy, a silk weaver, whom I the writer know, having an infant daughter worms, named Dorothea, greatly afflicted by an illness of worms and reduced to the point of death, hearing of the sanctity of Blessed Andrew and the miracles he was performing daily, vowed to him that if he healed her, he would bring a wax image to his tomb. She was immediately freed and visited the tomb with the image.

[41] Filippo di Messer Andrea, also a silk weaver, of the parish of S. Frediano, pain in the leg, suffering from a very great infirmity in his leg, so that for ten days he lay in bed and could not move it without the help of another; hearing of the miracles shown daily by Blessed Andrew, with the greatest devotion he promised to visit his tomb: and he was immediately freed, and went on foot without anyone's help, giving thanks to God and to Blessed Andrew.

[42] Niccolò di Agostino Nicolai of the same parish, being in the sacristy of the said church of the Carmelites, blindness, previously inflicted for mocking the veneration of his relics, where a certain Brother of the said order was reverently showing the mitre and shoes and other relics of Blessed Andrew to very many Florentine citizens, who wished to see them with the greatest reverence on bended knees, he mocked those devout people: and persisting in that mockery, he immediately fell to the ground and lost the sight of his eyes, and could not rise from the ground or see anything. Lying on the ground, he recognized his sin; and having confessed it, asking pardon and humbly imploring the help of Blessed Andrew, he recovered the sight of his eyes.

[43] Leonarda, wife of the late Bartolomeo di Jacopo Banoti, a baker of the same parish, was suffering a great pain in her arm, so that she had lost all strength pain in the arm, and power of the arm together with the shoulder, and could in no way attend to the business and tasks of her household; hearing of the sanctity of Blessed Andrew and the miracles that God was continually performing through him, she vowed to him that if he freed her from that pain, she would offer a wax image: and upon making her resolution, she was immediately freed and recovered her former health: wherefore she came to his tomb with the greatest devotion and offered a wax image, giving him innumerable thanks.

[44] Marco Antonio Cini, of the parish of S. Stephen of Ognano near Florence, had suffered for ten years and more from an infirmity or pain in his leg, prolonged torment in the leg, which greatly tormented him, so that he could not walk without the help of another, nor perform any activity, and for the recovery of his health he had never found any remedy: hearing of the miracles that God was performing daily through Blessed Andrew, and that at his tomb many wax images had been offered, he vowed that if he recovered his health, he would offer him a wax image: wherefore the sick man was brought to his tomb, and touching it with his hands, he most devoutly rubbed them over his leg, and was immediately so freed from the infirmity and pain that, having fulfilled his vow, he walked and ran through the same church without anyone's help, showing the miracle to all who were in the church. He also testified to this in the presence of the Most Reverend Father and Lord, Don Benotto de' Federighi, Bishop of Fiesole, and the venerable men Don Giovanni di Niccolò de' Spinellini, and Don Salutati, and Don Cosimo de' Salutati, Canons of S. Reparata of Florence, and Domenico d'Amideo di Francesco, Notary of Florence, who was commissioned in the manner of notaries to record this miracle and the other miracles shown above in the year 1439, from whose authentic records I the writer have extracted these accounts. The said Marco, thus freed, returned home on foot without any other help, not without the greatest admiration of all, humbly and devoutly giving innumerable thanks to God and Blessed Andrew.

[45] When in the year 1440 many processions had come from various places to Florence to visit the body of Blessed Andrew, in the procession from Castelprato there came a certain woman, named Lady Betta, wife of the late Filippo di Giovanni Clenti of the Porta Gualdimari of Prato: who, shortly before, while in the parish church of S. pain in the arm and deafness, Mary of Prato, hearing a sermon by Master Petrus Franciscus of Prato, of the Carmelite Order, and hearing the miracles that were being preached about Blessed Andrew, with the greatest devotion and faith, humbly kneeling before the crucifix, said in the vernacular: O Blessed Andrew, I pray you to intercede for me to the Lord of heaven and earth, to make me whole and well of my left arm, which I cannot raise, and of the hearing in my left ear: and if he does so, I will offer a wax head before your tomb, in his and your honour. Having said this, she slept a little; afterwards, awakening, she reported that she had felt something descend from her head to her shoulders and arm, and then depart from her, and so she raised her arm and received her hearing, and remained entirely free and well: she afterwards came to Florence with the said procession and offered the wax head.

[46] Angela, daughter of Checco de Capella, and wife of Andrea d'Antonio of Quaracchi, while she was healthy and of sound mind and was going to her husband for the consummation of her marriage, madness. and was in her husband's house, she became foolish and deranged, and did many foolish things for a long time. Her mother, Lady Checca, hearing of the miracles that God was performing through Blessed Andrew, with the greatest devotion and faith vowed her said daughter Angela, that if God through his intercession freed her from that infirmity, she would with her visit his body three times with devotion and offer two candles. Having done this, she brought her bound upon a she-ass to Florence to the church of the Carmelites, and there with great devotion she had the pillow and mitre of Blessed Andrew placed upon her head; which, although they had lain in the tomb with the body for about sixty-seven years, appear new and without blemish. When these were applied, her mother led her to the altar of Blessed Andrew, and lighting two candles, kneeling humbly, she commended her daughter to him and besought him for her recovery: after the prayer they left the church and returned home. After twenty days, as it pleased God, through the intercession of Blessed Andrew, the said Angela, being deranged, was restored to her former health and perfectly freed. Afterwards the mother and daughter came twice to visit his body, and at his tomb offered a candle, giving thanks to God and Blessed Andrew. These last two miracles were performed in the presence of Brother Filippo di Tommasio of Florence, of the Carmelite Order, Benedetto di Jacopo, Benedetto Tempi, Zenobio di Jacopo Benintendi, and very many others, and Paolo di Lorenzo di Paolo, Notary of Florence, who was commissioned to record these things, from whose records I the writer have extracted them, written to the praise and glory of God and Blessed Andrew.

ANOTHER LIFE, BY AN UNKNOWN AUTHOR.

From a manuscript of Rouge-Cloitre, collated with Surius.

Andrew Corsini, of the Carmelite Order, Bishop of Fiesole in Italy (S.)

BHL Number: 0446

By an anonymous author, from manuscripts.

PROLOGUE.

[1] When the world, keeping its course from the beginning of its creation and running on even to our own ages, The Saints are set before us by God as an example. had occupied the last times, and men were by no means separating themselves from sins, our Lord Jesus Christ, who wills that none should perish but desires all men to be saved, raised up for us a righteous branch for the salvation of sinners in these last days, namely Blessed Andrew Corsini, a pattern of all virtues. He, in the Church of God, brought forth as a lily the branch of righteousness, because he governed it devoutly, diligently, and fruitfully, and thereby propagated manifold fruit. Therefore let us know that his life has been set before us, so that we may look upon it as a kind of clear mirror: and according to it, with the help of God, direct our manner of life into the way of righteousness.

CHAPTER I.

The birth, education, and monastic novitiate of S. Andrew.

[2] Blessed Andrew Corsini was born at Florence of the noble Corsini family, The parents of S. Andrew obtain a son by a vow: his father being Nicolaus and his mother Peregrina. After they had come together in matrimony, nothing was more important to them than to observe the precepts of religion in all things. And so, setting aside the desire for earthly things, and devoting themselves to the things of God, they frequently visited the house of the Lord. Exod. 22. When they heard what is read in Exodus, namely that first-fruits ought to be offered to God, desiring greatly to make a pleasing offering to God and his Mother, they wished to beget children from themselves, vowing to hand over their firstborn to the religious order of the Virgin Mary. The Blessed Virgin, assenting to their prayers, divinely fulfilled their vow. For after a few days Peregrina, the future mother of the offspring Andrew, conceived: the mother is taught by heaven of things to come: and when the time of giving birth was imminent, it seemed to her in her dreams that she had given birth to a wolf instead of a human being; who, when he entered a church and remained there, was gradually changed and turned into a lamb. Awakening and silently considering this matter, she did not dare to tell even her husband what she had seen in her dreams. On the next night, that is, on the day before the Kalends of December, a boy is born: who, when he was washed with the sacrament of Baptism, received the name Andrew, because he was born on the day when the Christian religion celebrates the feast of Blessed Andrew the Apostle.

[3] The boy, raised nobly, grows, and is handed over to literary studies. But when the boy was very clever and of outstanding beauty, he was exceedingly dear to both parents. At length, having become an adolescent, he began to keep dogs, buy horses, him living dissolutely. form friendships, bear arms, engage in quarrels, and in all these things to treat sacred and profane matters alike; he was not only disobedient to his parents but could not even endure their correction. His parents, when they understood what great danger threatened the youth, fearing lest on account of his misdeeds he might lose his life in disgrace, resolved to call him back from such wicked habits, now in his fifteenth year. Seizing an opportunity, therefore, they order Andrew to be summoned to them. But he, neglecting his parents' commands, answering with insulting words, impudently withdrew from their sight. His mother, bearing this unjustly, with an agitated spirit addressed him: You are certainly, she said, the wolf whom I seemed to have given birth to in my dreams. Terrified by these words, the youth, stepping back, entreated his mother to explain what those words meant. Then the mother said: Hear, my son, my words, she admonishes him and narrates her dream about him: and do not despise the words of your mother. I, together with your father, lived barren for many years, and so great was our love of offspring that I even took vows to obtain children. And so I most resolutely vowed to offer the first-fruits of my womb to God and Mary his mother: the same thing your father Nicolaus promised by a common vow: and it came to pass that by the prayers of Mary I conceived: and already the time of delivery was at hand, and in my dreams I seemed to give birth to a wolf, who, having entered a church, abandoned the form of a wolf and became a lamb: the next day I gave birth to you. How you have lived in the time past, you well know: for not as a man using reason, but as a most rapacious wolf; now the time demands that you turn yourself into a lamb and be willing with a devout mind to fulfil the vows we have taken for you: for you were born not for us, but for the Blessed Virgin Mary. Awake therefore, my son, and do not wish any longer through sloth and evil habits to defile your life.

[4] After the mother had finished speaking, Andrew, struck by this speech, Andrew comes to his senses: silently considering his former life, moved to repentance, with many tears besought the Virgin to deign to pour forth prayers to her Son on his behalf, so that he might not know the offences of his youth. On the next morning he set out for the church of the Carmelites, and there, praying for a long time before the altar of the glorious Virgin, he bathed his face with tears, begging her to convert him from a wolf into a lamb. At length, rising from prayer, he prostrated himself before Hieronymus Melioratus, a Carmelite, who was at that time, namely in the year 1316 of the Incarnation of the Lord, governing the province of Tuscany, and begged to be received into his religious order. When that distinguished man heard this, marvelling that a well-born youth, born of the highest rank and raised in many delicacies, desired to be initiated into sacred life and to undergo the servitude of religion, he sent to his parents to report that their son Andrew was seeking the habit of religion. When the parents learned through messengers he becomes a Carmelite: that the Holy Spirit had worked so swiftly and wonderfully in their son, struck with amazement and joy, they hastened to the place where Andrew was; and with one mind, offering their son, whom they found praying, to the Blessed Virgin as they had vowed, they fulfilled the duties of the vow they had undertaken. Thus Andrew, converted from a wolf into a lamb, is admitted to the observance of the religious life. To test the firmness of his spirit, they assigned him tasks of the most menial kind; they ordered him to sweep the house, to tend the door, and sometimes even to scrub the pots. All of which he performed with so willing a spirit that it would be wonderful to relate his obedience and humility.

[5] It happened that while the others were dining, the guardianship of the door was entrusted to Andrew, who was to allow no one to enter until the Brothers had finished their meal. he repels the devil calling him back to the world: But the devil, envying such great humility, attempted to subvert the youth; he assumed the form of a very wealthy man and, standing before the monastery gate with a great retinue, ordered the doors to be opened for him. Andrew, marvelling at the man's importunity, asked what he wanted. To whom he said: Do you not know me? For I am born of your kindred: and when I heard that you had entered religion, bearing it with an angry spirit, I came here to call you back from such a degrading condition of life to your former pleasures. So open at once, that you may return home with me. Your father has already betrothed a maiden to you, of great nobility and immense dowry. To whom Andrew replied: I neither recognize you, nor are you born of our blood, you who seek to call me back from so salutary an office. For my parents, before I was born, begot me for this place, where, having embraced humility, I have received obedience as my bride. Thus the enemy, repelled at the door and defeated by the constancy of the boy, undertook his great crime in vain.

CHAPTER II.

Monastic profession. The priesthood. Government of the monastery. Virtues. Miracles.

[6] After Andrew's humility and obedience had been sufficiently tested by the Carmelites, He makes his profession: he made his profession according to custom; and he took the solemn vows of the religious life in the hands of the Provincial. These having been completed, the spirit of the youth blazed more and more each day with divine love and virtue; he overcame the desires of earthly things by fasting, abstinence, and bodily mortification: and he became of such great silence that he would not speak unless there was the greatest need. he excels in religious virtues: Three days a week he fasted, during which he was accustomed to take no food except bread and water. He observed obedience so well that he seemed to desire nothing more than that someone should command him, no differently than if he had entered religion for the sole purpose of serving. Devoting himself to prayers and sacred letters, he wasted no time in vain. Macerating his body with continual scourging, he brought it into subjection; he tamed it with fasting and chastised it with a hairshirt. Seeking the delights of solitude, fleeing from jests, he greatly avoided amusements.

[7] He stopped his ears so as not to hear the words of those who spoke ill of him. For, as is the custom of mendicants, going on Saturdays to the houses of citizens to receive alms, Andrew out of humility exercised this duty most zealously, and when he begged alms from his own relatives, who had great houses in the street, while begging he is mocked by friends and repelled: he was driven from their doors with many insults. For his relatives were displeased that Andrew had accepted the religious habit. He was mocked by acquaintances, despised by companions, and they called such a salutary and holy labour idleness. All these things and the like Andrew endured with great patience, as if the perfection of religion consisted in enduring injuries.

[8] At that time a certain John Corsini of his kindred was suffering from the disease of lupus in his leg, which affliction tormented the man greatly day and night. And in order to mitigate such anguish and suffering, he resorted to every kind of game, so that his house was called the gamblers' portico. Andrew, when he observed that John, while seeking to soothe the pain of his leg, was falling into the ruin of his soul, resolved to look after his interests, and addressed him with these words: John, if you follow my advice, I will restore you to your former health, he heals a sick man and calls him back from gaming: and free you from the snares of your enemies by divine protection. The latter, scarcely believing that Andrew had merited and found such grace in the sight of God as to drive away diseases, nevertheless, out of desire to recover his health, promised to do whatever the excellent youth should command. To whom Andrew said: It is necessary first that you cast aside all these habits of gaming: after that, you should strive by devoting yourself to fasting and by bending the Virgin Mary with the greatest prayers for eight days. John, moved by the simplicity of these words, immediately taking up his vows, performed with wonderful devotion whatever Andrew had commanded, and by his merits obtained his accustomed good health.

[9] Thus Andrew, burning in virtues and daily increasing in sanctity, is admitted to sacred orders. he celebrates his first Mass far from his relatives: All the Corsini, assembled together, resolve that Andrew should, according to the custom of the country, celebrate the offering of the Mass with great preparations and immense pomp. But he, having first obtained permission from the Provincial, withdrew to the Convent of Selve, seven miles from the city; and there, most devoutly offering the first-fruits of his priesthood, the Blessed Virgin Mary appeared to him with a company of Angels, the Blessed Virgin appears to him at it: saying to him: You are my servant: for I have chosen you, and in you I will be glorified. And saying this, she gradually vanished into the air. Andrew, struck with amazement, was not exalted by the vision, but strove rather through humility to make himself a worthy servant, fleeing human praises and preparing immortality for himself through the study of good arts.

[10] At that time there was a nobleman whose daughter, his only child, languishing from the disease of hectic fever, could be freed by no physician's skill. he heals a sick girl: When she perceived the wonders that were daily being wrought by Andrew Corsini, she hoped without doubt to recover her health if the man of God would minister food to her with his own hands. When the father understood this, he obtained with the greatest entreaties from Blessed Andrew that he visit his ailing daughter at home, she who had placed all hope of her recovery in him alone. Andrew, when he knew the girl's faith, after praying much, visiting her and ministering food, restored her to her former health.

[11] After a few years a Chapter is held at Pisa; Andrew is also sent to Gaul, He studies at Paris: namely to the city of Paris, to devote himself to sacred letters: thence after three years he is recalled to his province. While thus returning to his homeland, passing through Dijon, he visited his uncle who, as Cardinal, was at that time exercising the office of legate there. he restores sight to a blind man. While he was staying there a few days with the Cardinal, he encountered a certain blind man, who, sitting at the door of the church, was begging alms from passersby: when the blind man asked him for a coin, Andrew, in place of a small coin, by divine compassion restored his sight.

[12] After a few days he returned to Florence, where a Provincial Chapter was then being held, He is made Prior: in which Andrew is placed in charge of the Florentine convent. In this administration, his sanctity of life was such he heals a man with dropsy: that it would be difficult to narrate. He healed at that time a certain Ventura, a Carmelite of Pisa, of the disease of dropsy. Asked by a certain intimate friend, to whom a boy had been born, he foretells the future. to baptize the child, he did not refuse. But while the infant was being washed with water and chrism, as is the custom, Andrew, to whom God had revealed the future, was wonderfully bathed in tears. When the child's parent asked the cause of the tears, Andrew said: This boy is born for the ruin of himself and his family. The father, however, making light of such a prophecy, despised the words of the man of God. But the boy, growing up, not otherwise than Andrew had predicted, covered with shameful deeds and crimes, conspired with many against the Republic. Brought to trial, he paid the penalties for so great a crime, and all his kinsmen were barred from every office of the Republic, lest they should attempt a similar act of treachery against it in the future.

CHAPTER III.

The Episcopate. The Apostolic Legation. Extraordinary virtues.

[13] Not long after, He is elected Bishop of Fiesole: when the obedience of his servant had been sufficiently proven to God, he wished to call him to a greater charge. For it came to pass that the Bishop of Fiesole closed his last day. After they had performed his funeral rites in pontifical fashion, the Canons and the rest, in whom the right was vested, assembled together to deliberate among themselves about electing a Bishop: by the unanimous voice of all, Andrew Corsini the Carmelite is designated Bishop. When this was announced to Andrew, fearing lest he should fail under so great a burden, he hid at the Carthusians, three miles from the city. The Canons, however, order him to be sought throughout the whole province: but when they cannot find him, a second deliberation is held about revoking the election: he hides: and while their wavering hearts were in doubt, the Holy Spirit spoke through the mouth of an infant, saying: God has chosen Andrew as his priest: the election is miraculously confirmed; he is divinely admonished to acquiesce: behold, he is praying at the Carthusians, and there you will find him. At these words, all filled with amazement, they confirm what had previously been done. A decree is therefore made that envoys be sent to the Carthusians to find the hidden Bishop and exhort him to the care of the episcopate. While these things were being done at Fiesole, to Andrew as he prayed a boy appeared in white garments, announcing to him that this had been done by divine will, that he should be made Bishop, and that he should not shrink from the labour. For a guardian Angel had been given to him, who would direct his steps in the will of God. Andrew, therefore, terrified by the vision of the Angel and rising from prayer, encountered the Fiesolans who were seeking him. They, meeting the Bishop, and peacefully greeting him, exhorted him not to despise his flock and the sheep of his pasture. Andrew, giving thanks to God, took upon himself with steadfast mind the burden he had shortly before been striving to cast off.

[14] Made Bishop, therefore, in the fifty-eighth year of his life, it is incredible to relate he lives most holily in the episcopate: with what sanctity of life he flourished. He trampled underfoot all earthly desires; he became of such great fortitude that he easily overcame all disturbances of the soul. He fled the company and conversation of women as the seeds of vices, with great diligence: having embraced temperance, he was oppressed by no concupiscence of the flesh. He macerated his body by reducing his food; beneath his tunic, upon his bare body, he wore a chain of iron. Vine-cuttings provided rest for his limbs at night. A great sower of the seed of peace, he uprooted civil wars, seditions of citizens, and the discords of many. Intent upon divine contemplations, he spoke nothing human or pertaining to buffoonery. For the higher he was in dignity, the lower he seemed in humility. Greatly devoted to sacred buildings, he ordered the Cathedral Church of Fiesole, which was threatening ruin on every side, to be fortified at his own expense.

[15] What shall I say of his compassion toward the poor, what of his devotion to his people? generous to the poor. He could not bear to see those afflicted by poverty, nor even to hear of it without tears. For he was of such great generosity toward the poor and all the needy who were then at Fiesole that he recorded them in a register, to whom he secretly furnished sustenance. No one ever departed from him without alms. Indeed, when there was a great scarcity of provisions and a great multitude of the needy was flocking to him for alms, he had given away to the poor as many loaves as were in the house: for when they were not enough for such a great multitude, he ordered more loaves to be brought to him. His servants, however, who knew that they had not left even a single loaf in the bin, the loaves are divinely multiplied: reported to the Bishop that the loaves had run out. He ordered them to search more carefully in the bin. They, however, lest they seem to disregard the Bishop's commands, returning to the pantry, found loaves in great number. Marvelling at this, they brought them to the Bishop. He, receiving the loaves, distributed them to the poor, that he might imitate the footsteps of the Saviour in all things.

[16] The man of God was accustomed every Thursday, in memory of the Lord's humility, to wash the feet of the poor. It happened he washes the feet of the poor: that one of those beggars resisted the Bishop, not allowing him to wash his feet. When Andrew asked the reason, the man said: My legs are turned to putrefaction by disease, and I fear they would cause revulsion to your excellency. To whom the Bishop said: Trust, my son, in the Lord Jesus Christ; and pouring water into a basin, he heals a certain man by washing: he began to wash the legs of the same poor man. O wondrous thing! He, having his legs washed, was immediately freed from the disease.

[17] He was accustomed at night, after the matutinal office, accompanied by only one attendant, to visit the church or house of worship which is commonly called the Abbey, he disperses phantasms of the devil by prayer: not far from the metropolitan church. It happened that as they were returning, they found a wall built across the road. Terrified by this, the attendant said: Father Bishop, who built a wall here so quickly? To whom Andrew said: Let us pray, that we enter not into temptation. And prostrating themselves on the ground, they chanted the Psalms Deus in adiutorium and Domini est terra, etc. And when the prayer was made, the wall vanished. Ps. 69. Ps. 23.

[18] When civil discord had arisen at Bologna, to such a degree that the tumult could be settled by no man's authority, Pope Urban V, the Supreme Pontiff, having heard of the probity of the Bishop of Fiesole, sent him as Legate to Bologna to calm their discontented hearts and bend the fierce spirits of the citizens. Andrew carried out the Pontiff's commands and set out for Bologna. The citizens, when they perceived the authority of the Bishop and the sweetness of his words, soon laid down their arms and were reconciled: a few, however, he reconciles the dissenting Bolognese, who opposed this, were struck with a terrible disease. They, at last freed through the merits of Blessed Andrew, laid aside their ferocity of spirit and were pacified. Thus Andrew, having completed his mission, with the commendation of all, immediately returned to Fiesole. the refractory are miraculously punished for a time. With these arts and labours he had reached a mature age.

CHAPTER IV.

Death, burial, translation.

[19] In the seventy-first year of his life, therefore, on the night of the Nativity of the Lord, in the cathedral church, while performing the divine service with solemn pomp, the glorious Virgin appeared to him, He is taught the time of his death by the Blessed Virgin: announcing his death for the coming month, namely on the 8th of the Ides of January: the day on which the Epiphany or Apparition of the Lord is celebrated. By which revelation he was filled with such great joy and gladness that he, who had previously been emaciated and covered with squalor from the austerity of his diet, he dies: was adorned almost with a Seraphic colour. Not otherwise than the Blessed Virgin had foretold, the blessed and divine Bishop, seized by disease, yielded to nature on that day. At his passing, many prodigies were divinely wrought, testifying that he had flown to the heavens.

[20] On that night, moreover, on which this man departed from life, many virgins saw visions. his glory is revealed to various persons: For, as is reported, a girl of ten years saw in her dreams heaven opened and a ladder reaching to the height of heaven, by which a Bishop, vested in pontifical garments, was ascending. Two other Bishops accompanied him on the right and on the left. When she told this to her mother, the latter said: Andrew Corsini has ascended to heaven. And comparing the time, she learned that Andrew had died at the same hour at which the virgin had seen the Bishops ascending to heaven in her dreams. On that night, another noble virgin, to whom Andrew while still living had foretold the day of her death, dying, cried out with a loud voice: Come, Bishop of Christ, wait for me, that together we may enter the heavenly fatherland. Having said these things, stretching her suppliant hands to heaven, she departed from this light. But why should I narrate what happened around the death of this blessed man; what words, he is illustrious for miracles: what precepts of life, what traditions of religion he gave, what light shone around the dying man, what fragrance of great sweetness breathed from the body of the deceased? Many were marvellously freed from various languors and diseases by the touch of his body.

[21] The holy Andrew died, therefore, in the seventy-first year of his life, he is buried at Fiesole: in the thirteenth year of his pontificate, in the year 1373 of the Incarnation of the Lord, on the 8th of the Ides of January, whose soul with the most blessed spirits contemplates the face of the heavenly King. His body was deposited with customary funeral pomp at Fiesole in the cathedral church in a stone tomb, although he had left in his testament that his body should be buried among the Carmelites at Florence. The townspeople, however, on account of the man's wondrous sanctity, did not permit the body to be carried to Florence: for they hoped that great protection would come from it. But the Carmelites, seizing an opportunity, secretly and furtively removed the body by night furtively transferred to Florence. and carried it to Florence, where at that time it was illustrious for many miracles.

CHAPTER V.

The Florentine victory. The solemn veneration of Andrew.

[22] The Florentines are harassed in war by the Duke of Milan: After a long interval of time, namely in the year of the Lord's Incarnation 1440, under Eugene IV as Supreme Pontiff, Philip Maria, Duke of Milan, made war of his own accord upon the Church and the Florentines, and through Niccolò Piccinino, the commander of his army, seized many of the Florentine towns and laid waste many others. And so the enemy army had already occupied places close to the city: fear seized the Florentines and also the Cardinals who were then at Florence with Pope Eugene: everything appeared turbulent and harsh. The city, disturbed by these events, began to tremble, to distrust its arms, and each man to measure the dangers by his own fear. A decree was made that Ten Men should be created to manage the war, who should see to it that the Republic suffer no harm; they were authorized to raise legions, wage war, and encourage allies and citizens. Among them were Cosimo de' Medici, Neri Capponi, Angelo Acciaioli, a knight, and Giovanni Scodellario. These, assembled together, deliberated on the defence of the Republic: in the crisis of so great a war, their minds were in suspense.

[23] While these things were being done, they are encouraged by heaven through Blessed Andrew; the victory foretold: Saint Andrew Corsini was shining with many miracles. When almost the entire city was flocking out of great piety to the church of the Carmelites, where the body of this Bishop rests, a certain youth, out of exceeding religious devotion, was hastening along with the rest. The blessed Bishop appeared to him, saying: Young man, hasten speedily to the Ten Men of war, and deliver to them these my words: God who rescued Israel from the hand of Pharaoh, he himself will break their adversaries: let them not fear to engage the enemy: for God will scatter all their forces. Therefore let them now boldly take up arms to fight against the foe. On the fifth day after the coming feast of S. John the Baptist, which will be celebrated eight days hence, they will win victory over the enemy. The youth, although terrified by the divine vision, nevertheless went to the Ten and announced to them what Andrew Corsini had said. When these things were reported, the Magistrates placed remarkable faith in such words, and restoring their strength through religion, took heart, judging that this people was the care of the immortal God. They therefore prepared an army; on the 4th of the Kalends of July the armies clashed: but after much fighting on both sides, the forces of the enemy were routed. This is believed to have occurred not without divine intervention, since a huge multitude was driven back by a small force, they defeat the Milanese: so that few escaped by flight. Piccinino, when he saw his men failing and his cause ruined, despairing of his situation, fled with a few men to the town of Borgo San Sepolcro.

[24] After the news of this victory was reported at Florence, the city was transformed from the deepest sadness and was suddenly stirred by gladness and the greatest joy: holidays were proclaimed, games were organized, and other such things as are customary on such occasions. And lest they appear forgetful of religion, a decree was made that all the clergy and all the magistrates together with the people should assemble in the Cathedral church: from which place they should proceed in solemn procession, as is the custom, they give thanks to S. Andrew: to the church of the Carmelites, where the venerable body of the holy Bishop lies, and there a Mass should be solemnly sung in honour of the most holy Trinity according to custom, and the body of Blessed Andrew Corsini should be displayed to the entire people with torches and much incense. And since these things, which pertained to the veneration of this holy man, could not be done without first consulting the Apostolic See, supplication was made to Pope Eugene through the Most Reverend Lord Cardinals -- the Colonna, the Angevin, the Trapanese, the Placentine, the Cardinal of the Holy Cross, and the Cardinal of S. Maria Nuova -- that such honours might legitimately be rendered to this body each year. Eugene, although he had previously heard much about the sanctity of the man, they solemnly venerate him by papal indult. nevertheless moved by new reports and by the supplication of such great men, legitimately granted what was sought by the Florentine people. When these permissions were obtained, the religious duty, as had been decreed, was carried out with wonderful devotion of the people. Likewise it was provided by law that all the magistrates of the city of Florence should solemnly visit the church of the Carmelites according to custom; on that day, namely, on which the Carmelites themselves celebrate the annual feast of this blessed man. Which indeed is observed to our own time with the greatest devotion.

CHAPTER VI.

Various miracles.

[25] At that time a certain priest, at odds with his parishioners, By the help of S. Andrew a tumult of the people is calmed; was driven from his benefice; and accused of many evils and crimes before the Archbishop: nor could he by any means bend them or bring about a reconciliation. When he had spent much money on this affair and could not recover his benefice, he turned to Blessed Andrew with many prayers, vowing that he would place a wax image of himself before his body if he were peacefully received by his parishioners: and soon, having taken his vow, he set out for the church and found all of them changed: and those who shortly before had conspired to kill him, received him as a friend.

[26] Nor after many days did a certain Carmelite, who was head of the English province, a certain man is freed from a headache; being heavily oppressed at Florence by a pain in the head and unable to be freed by any medical skill, when he heard what was being done through Blessed Andrew, who was at that time shining with very many miracles, implore his patronage with many tears: and having taken his vow, he was freed from the torment of his head, and giving thanks to God, who works so wonderfully through his Saints, returned to his own country.

[27] Most recently in our own memory, a certain Matthew Corsini fell headlong from a high place in the countryside onto his head, another recovers the use of reason; and gravely wounded by the fall, for fifteen days spoke no word correctly: indeed he called all things by changed names, as one who, on account of an injury to his brain, had forgotten all things. The physicians, having despaired of his recovery, had entirely neglected his care. On the fifteenth day in the morning, calling his wife Thita by her proper name, he told her that Andrew Corsini, in the Carmelite habit and accompanied by one attendant with a lighted torch, had spoken with him at length in his dreams: and that he had given him a sure hope of recovering his health. When his wife heard this, marvelling not a little at the unexpected change in his speech, she said: Take heart, husband, that you can be freed by such a patron: for the same Andrew, dressed in the same habit and speaking the same words, had departed from me shortly before you called me. Matthew, recovering day by day, soon regained his former health.

[28] Peter Victorius, a well-born youth, when visiting his uncle, who was Praetor at Patri, a certain man is not injured by a dangerous fall. a town ten miles from the city of Florence, while climbing the town walls with his companions, fell incautiously from a high tower. Commending himself to Blessed Andrew Corsini as he fell, he escaped unharmed from so great a peril of death.

He also performed many other miracles, which we pass over for the sake of brevity.

MORE RECENT MIRACLES

from the Report of Cardinal Deti to Urban VIII.

Andrew Corsini, of the Carmelite Order, Bishop of Fiesole in Italy (S.)

[1] Junipera Ricci of Florence, having contracted from childbirth a grave disease, and then also reduced to insanity, By the help of S. Andrew, contraction and insanity are cured. remedies having been applied in vain, at last, upon the application of the relics of Blessed Andrew, she was restored to her former health of body and (which rarely occurs) made sound of mind.

[2] Bonaventura, son of Cassandra, two years old, having lain ill in his cradle for seventeen days, and abstaining from all food and drink, was considered dead by the physician; fever, when the chain of the blessed Bishop was applied to the boy's breast and his ring placed on the boy's finger, he immediately asked for food, put on his clothes, went out of the house, and played with the other children.

[3] For thirty years Angelica de Castro from Romagna had had hands covered with leprosy: leprosy, and the application of medicines having been tried in vain, she fled for help to Blessed Andrew; and having promised her hands as a votive offering at his sepulchre, she suddenly began to be cleansed, and within eight days not even a trace of leprosy appeared on her hands.

[4] Elizabeth, daughter of Peter of Cavarella, a Florentine, wretchedly tormented by a persistent fever and the falling sickness for a period of thirty months, deprived on account of her poverty of the assistance of physicians and medicines, fever and epilepsy, found more effective medicine in the help of the blessed Bishop; touching his chain with the utmost confidence and devotion, she suddenly recovered from both diseases.

[5] When Flammetta, daughter of James, had fallen to the ground and broken her left arm, the remedies of human art being of no avail, she had recourse to Blessed Andrew, fracture of the arm: and in the church of the Carmelites, having placed her arm upon his altar, she recovered her health.

[6] In the same church, when on the day of the Ascension the body of Blessed Andrew was being displayed, hearing recovered. Catherine, wife of Julius de Garbo, a Florentine, entirely deprived of hearing, held out a rosary of the Blessed Virgin so that it might touch the body of the Blessed: and when she had received it back and kissed it with great hope, placing one of its beads to her ear, she immediately and perfectly began to hear.

c In the year 1607.

d For three days.

e Cenanella.

f In the year 1603.