ON ST. FLOREGIUS OF ESTAING.
PREVIOUS COMMENTARY.
Floregius, Bishop and Confessor, of Estaing among the Rutheni in Gaul (S.)
BY THE AUTHOR J. B. S.
§ I. The doubts concerning the lessons of Estaing are weighed.
Estaing, a town, commonly Estein or Estaing, to Castellanus Stain, whence I think an ancient and likewise illustrious family was long ago named, is situated in the country or district of the Rutheni (in French Rouergue), not far from the borders of Auvergne, distant about six French leagues from the metropolitan and namesake city of the province of Rodez, It is as certain that he has a cult at Estaing, and lying along the river the Lot, three leagues below Entraygues, where the aforesaid river receives another little stream the Truyère, about twenty leagues above Cahors. Concerning the size of the town or municipality, its inhabitants, and other things pertaining thereto, I will subjoin some things in the following paragraph; his chief celebrity with us is taken from the body of St. Floregius (in French Floret, Florez, Fleuret and Flouret), which rests there, and is solemnly honored on this I day of July, under the title of Bishop of Auvergne; although Ferrari in the Catalogue writes only: In the territory of Rodez, of St. Floregius the Confessor; and Castellanus in the Universal Martyrology: In Rutenia, of St. Floregius the Confessor, whose body rests at Estaing; dont le corps est a Stain: with no note of time added, which however he is wont to do accurately; so that he plainly shows that he is altogether ignorant at what time he lived; and does not acknowledge his dignity of Bishop.
[2] Nor can any notice be drawn from the other Martyrologies, as it is obscure what is handed down concerning him, inasmuch as in them the name of Floregius is plainly unknown: nor had Saussay anything by which to bring light, writing thus in the Supplement page 1139: On the same day in the territory of Rodez, of St. Floregius the Bishop, adorned with the gifts of grace; whose memory, although the knowledge of his holy deeds has fallen away, yet consecrated to perpetual veneration on account of his titles of perfect justice, perseveres there illustrious, chiefly in the town of Estaing, of the same district of Rodez, where his sacred body is worthily laid up, kept and honored. The praised Ferrari above further adds in his notes that he received his own from the monuments of the church of Estaing, a town of the district of Rodez, where his body is found and honored. From his life, manuscript in the church of Estaing, it appears that he was Bishop of Auvergne, but in the Tables of the Bishops of Auvergne he is not found. He lived in the time of the Albigensian heretics. From him the town is named in the diocese of Auvergne.
[3] I indeed do not know whether Ferrari here does not take, for St. Floregius, the city of St. Flour, commonly St. Flour: also by Ferrari, for the rest, that in that part of Auvergne which is called Limania some place is named from our Saint, an instrument sent to me testifies, although I have not yet found it. But the monuments which Ferrari cites are reduced to the sole lessons of the church of Estaing, which our Father Pierre Poussines transmitted from Toulouse to Bolland already from the year 1643, from the papers of Odo de Gissey, author of the history of the miraculous image of the Blessed Virgin Mary of Le Puy, and of the Bishops of the same place and of the Velay, published in 1620. To the aforesaid lessons, I say, all things are reduced; but these are so doubtful and perhaps of no faith that from them nothing certain can be drawn for establishing the episcopate, deeds, or times of St. Floregius, whatever James Branche relies on them in the Lives of the Saints, male and female, of Auvergne and the Velay, published in print in the year 1652; where from the writings of our Father de Gaches he produces some things which are not even contained in the lessons themselves.
[4] and by James Branche. He first of all undertakes to prove that St. Floregius can truly be reckoned among the Bishops of Auvergne, just as our praised Gissey took care to restore to that catalogue William de Bassia, until then passed over, and to whom in fact the Sammarthani afterward gave a place, between Durand and Pierre Roux, toward the end of the eleventh century. But the case of St. Floregius and of William is quite unlike; that this one was truly Bishop of Clermont Gissey demonstrated, but concerning St. Floregius it is not yet established at what time he lived, nor among the people of Clermont has any memory of him in the ecclesiastical office hitherto been found. I know that Branche, from the aforesaid Estaing Legend, which makes mention of the Arians, by mere conjecture asserts that St. Floregius lived about the year five hundred, at which time Clovis, founder of the French monarchy in the Gauls, expelled the Goths from the parts of Aquitaine: but as gratuitously as this is built up, so easily is it denied, since the Legend itself, however doubtfully, verbosely, and unskillfully woven, if it designates any times sufficiently, seems to indicate others. Nor could the verbal process, concerning which more must be treated below, in any way loose this knot.
[5] From the specimen of the first lesson. Thus begins the Legend divided into nine lessons: After many courses of years, it was announced in the city of Rome that certain heresies in the parts of Gaul or Aquitaine, and especially against the form of Baptism, had arisen, and it came even to the ears of the most blessed Pontius, who held, or governed, the Apostolic see in those days. This aforesaid Pontius ordered all the bishops who presided over Gaul or Aquitaine to come to him; who came before him to Rome, and with them set out the most blessed Floregius, who was Bishop of Auvergne in those times. And the most holy Pontius asked them, each one in order, whether these things were true or false, which had sounded in his ears concerning the Arian perfidy or false dogma; and whether the Aquitanians baptized by a barbaric doctrine? To whom all said: We have heard that very doctrine through a few, and if we have heard it, yet we are unwilling to receive it. But we have only heard that heretics were making a journey through Aquitaine, and those whom they found unwise, they desirous would imbue them with that doctrine, if it could be done. But if it has been done among them, that doctrine has not reached us, etc.
[6] How ill-composed these things are, everyone sees. First, and, unless I am mistaken, the most evident sign of forgery, you have in the name of Pontius the Roman Pontiff, it is not difficultly gathered, such as we know never existed. I tried at first to excuse the slip, by supposing that the name of Pontius was perhaps written abbreviated, for "Pontifex" (Pontiff): but since the third time it is so openly expressed, who would sufficiently persuade us that it can be reckoned a scribal error? Concerning the Auvergne episcopate we have already spoken above. That convocation of the Bishops of Gaul or Aquitaine, and all the other things, equally reek of open fiction. We here chiefly ask whether through those dense shadows some ray of light may not shine through, by which we may come to a knowledge of the times. Here certain heresies in the parts of Gaul are mentioned: no one was wont to speak thus of the Arians. It is answered: We have heard that very doctrine through a few. Likewise: But we have only heard that heretics were making a journey through Aquitaine, and those whom they found unwise concerning that doctrine, etc. There follows further: But if it has been done among us, that doctrine has not reached us. Weigh, I beseech, whether these things suit well enough with Arianism, growing strong through Aquitaine under the Goths: Or are not several errors here depicted, which the Bishops confess to have prowled through Aquitaine? That these things can be understood conveniently enough of Arianism, I indeed do not think.
[7] What then? Were other heresies scattered in Aquitanian Gaul, and among them one concerning baptism by a barbaric doctrine? how ill many things are woven; Indeed: for with very many and gross errors the Albigensians infected Aquitaine from the very twelfth century, much worse than the Arians, to whom it would be no wonder if an unskilled writer attributed that, especially what pertained to the mystery of the most holy Trinity. It is a conjecture, I confess, but not mine, nor new, since we have already heard Ferrari asserting that Floregius lived in the time of the Albigensian heretics, perhaps at the beginning of the arisen heresy, the twelfth century not yet full-grown, if this and other heads of that kind can be reconciled with those lessons. The same times Branche must intimate, when he says that Abbot Clarius, of whom there is treatment in the 6th lesson, was the companion of St. Floregius on his return from the city of Rome, of the family d'Estaing, which otherwise was illustrious before the year five hundred. I acknowledge the most illustrious family d'Estaing, from which Gissey numbers several Prelates, book 3 chapter 17, page 473. But whether it flourished many centuries before the year 1100, I shall gladly be taught.
[8] That these things are obscure I by no means deny, as also concerning the abbey of Clarius indeed, as I was saying, all things are unskillfully woven, although the transcriber Pierre du Puy, son of Jean, on the first day of July in the year of the Lord 1622, testifies that they were most faithfully copied by his parent from the autograph—whether written or printed is not expressed—at the expense of Lord Jean Ginestous, rector of the said church (I understand of Estaing), on the 12th day of September in the year of the Lord 1555. Obscure, I say, they are; nor do I sufficiently grasp that which is had in the cited lesson 6, in these words: Clarius Abbot of the city of Rodez, who was the first Abbot of the place of the most blessed Amantius, who left to it the castle of Estaing after his death: that is, of the place of the most blessed Amantius of the city of Rodez. I seek at Rodez the abbey of St. Amantius, namely of the first Bishop of the Rutheni, but hitherto I do not find it, neither in the Benedictines, nor in the Sammarthani, nor anywhere else, so that, if it ever existed, it must already be changed or destroyed.
[9] in the city of Rodez. This doubt the verbal Process, held at Estaing in my favor, or rather in favor of St. Floregius, wished somewhat to illustrate, by which it is answered: That no notice is had that Estaing ever pertained to the church of St. Amantius. This is known (say the witnesses, or the delegate De la Coudre) and can be confirmed by eyewitness testimony, that the church of St. Amantius at Rodez is ancient and elegant, at this time collegiate (I confess that this can be known), formerly an abbey of the Order of St. Benedict (whether this is so certain, I much doubt), and at one time Cathedral. Nay rather, the church of Estaing itself, originally dedicated to St. Amantius, in early times perhaps could have been subject to the chapter of St. Amantius of Rodez. Thus conjectures the praised Lord De la Coudre, from whom we shall soon give more things pertaining more closely to confirming the perpetual cult of St. Floregius.
§ II. Some notices received from Estaing.
To the several doubts proposed by me, To the more famous cult of St. Floregius contribute the things which Branche noted, concerning some parish churches (he silently passes over the names) in the province of Auvergne, which honor him as patron and titular. Likewise that in the Castle of Estaing, for the eternal memory of his sanctity, a chamber is shown, in which, while he stayed there, he is said to have dwelt. Concerning these and others of that kind, not sufficiently examined, I could not pass judgment, unless I were more fully instructed from elsewhere. So I used the shortest way: I cast my doubts onto paper, and through a most learned friend, praised by me elsewhere, our Father Étienne Chamillart, took care that they be transmitted to the Father Rector of the college of Rodez, instantly asking that, in whatever way he could, he try to satisfy my difficulties. He conducted the matter strenuously and excellently according to my wish. For, my queries and requests being communicated to the most illustrious and most reverend Lord Joachim d'Estaing, Bishop of St. Flour, this one immediately ordered an inquiry or verbal Process to be instituted, through the very reverend Lord F. Raymond de la Coudre, Prior and grand Vicar of the abbey of Pébrac or Piperac, from which I will take in a few words those things which I shall judge apt for elucidating the matter.
[11] I have before my eyes the aforesaid verbal process, drawn up in French in form on the day XXIV February 1715, by a verbal process and subscribed by the aforesaid Lord De la Coudre and eleven other principal witnesses, the Lords Parish-priest, his Vicar, the Mayor (Maire), Judge and Consul, and the rest diligently questioned, whose answers I subjoin faithfully contracted and translated into Latin. I had asked, first, whether there was only one and single Estaing in the district of Rodez? Answer: that it alone exists, and in it rests the body of St. Floregius almost entire, where he is honored with a famous and stable cult on I July, with a solemn festivity, with a great concourse and piety of the surrounding people. The second article concerned the very place Estaing, which is described at length, as a town of two hundred hearths, enjoying a weekly market and four fairs a year, in whose midst is seen the old castle of the lords counts of Estaing, where they saw a chamber which is named from St. Floregius: but no monument at all suiting the age of the Saint, inasmuch as from Branche they suppose him to have flourished about the year five hundred. Concerning the antiquity and nobility of the family of Estaing (d'Estaing) to treat at length does not pertain to our design.
[12] It was inquired thirdly into the place where the body of the Saint was laid. those have been resolved rightly enough, The delegate was therefore led in the company of the witnesses to the parochial church, adjoining the already-mentioned old castle, and there he beheld the chapel of St. Floregius opposite the great portal, where, prayers having first been poured out, in the vault was observed an unknown family coat of arms. At the Epistle horn of the altar of St. Floregius appeared the traces of an ancient tomb or repository of the sacred body, of stone incrusted in the wall; whence it was raised in the year 1669, as is plain from the inscription affixed to the lock of the new chest by Lord De Renous, official and vicar general of the most illustrious de Paulmy, then Bishop of Rodez, the day being neglected on which the aforesaid raising was made, whose memory however is kept on the last day of the octave of the feast, with a solemn supplication through the market-town of Estaing. On the new wooden chest, gilded with intervening lines of blue color, is inscribed, likewise in golden letters, Saint Floregius. And it being opened by the reverend Lord Valentin Gabriac the vice-pastor, clothed in stole and surplice, four torches being lit, through the glass appeared the skull, lacking the lower jaw, with the bones of the arms and shins, three vertebrae, several ribs, and eleven fingers of the Saint.
[13] In the upper part of the already-mentioned tomb, painted with an elegant brush, are the images of two Bishops clothed in sacred vestments, which pertain to the presence of the body and the cult. one representing St. Amantius, the ancient titular, the other St. Floregius, dressed in an alb with a violet dalmatic or tunicle, a saffron cope, a white miter, holding the pastoral staff in his hand, with this epigraph beneath, expressed in uncial letters in the native dialect, S. Flouret. At the other side of the altar, or at the Gospel horn, is seen the statue of the Saint in pontificals, placed between skillfully made columns. Hence, being led to the high altar, a cupboard covered with iron was opened, from which was taken a wooden arm, decorated with silver plates and other ornament, showing the age of three or four centuries, in which is said to be a part of the arm of the same Saint, which is exposed and is wont to be carried processionally (as we commonly say) to the chapel dedicated to St. Floregius among the Blue Penitents outside the town, where a fountain gushes which tradition holds was miraculously found by the Saint in the utmost scarcity of water, whence also they are wont to drink from it who are held by various infirmities. This too was observed, that before the aforesaid reliquary a lamp burns perpetually at the expense of the lord of Estaing, in thanksgiving for the singular patronage of the Saint, which the whole family testifies it has always experienced.
[14] I had asked, in the fourth place, whether in the Breviary of Rodez an office of St. Floregius was made? A proper Office So there was exhibited to us, says De la Coudre, the proper office of the diocese, in which the Saint is reported as a Confessor Pontiff under a semidouble rite, with a proper prayer, but without a legend, on the day V July. To treat of the people of Estaing, there were exhibited various parchment books written with the brush, among which an Antiphonary under this title: To the praise of the most holy Trinity, and of the Virgin Mary the God-bearing Mother, and of the whole heavenly court. Here begins the book Sanctorale written by Anthony Ceriti the presbyter, at the expense of, and founded by, the noble and most powerful man Guillot, Lord of Estaing and baron of Laudoria, and for the service of God and the foundation of the aforesaid Lord. In the margin of our process it is intimated that that Guillot lived at the beginning of the sixteenth century until the year 1540, whose insignia are expressed in the first capital letter; namely the French shield under a golden chief (de France, au chef d'or).
[15] The Office of St. Floregius in the aforesaid book is thus noted: On St. Floregius the Bishop and Confessor. At First Vespers the antiphon: taken from the Sanctorale, Behold a great priest, with the rest of Lauds. Psalm: Dixit, with the others from the common. At the Magnificat, the Antiphon: Pray for us, glorious Confessor of Christ, whose birthday, although unworthy, yet with pious cult and sincere devotion we celebrate. Prayer: Almighty everlasting God, who do not cease to declare your chosen Pontiff Floregius in our times through the signs of your glory, grant to your people, flowing together to his solemnities, that what they shall have devoutly asked from him, they may deserve to receive from you. Through the Lord, etc. The versicles are omitted, signifying nothing of importance; but the second Responsory, as pertaining to the history, is copied: Floregius, called by Pope Pontius, set out to Rome; and moreover, being asked, unfolding the form of true baptism and confounding the rule of Arius, the blessed man answered thus. ℣. We baptize in the name of the Father and of the Son and of the Holy Spirit, as the Roman Church holds and teaches.
[16] it needs explanation here and there. Whether the third Responsory is rightly copied I indeed do not know, but certainly it will seem to need a commentary. Thus it sounds: Floregius the blessed Prelate, predestined by the Lord, possesses the eternal kingdom, but if he possesses this kingdom, not because he is predestined, but because foreknown by God to be the future prelate of Auvergne, or not, is he about to possess this kingdom. The fourth Responsory adds: Floregius the blessed prelate, overshadowed by the sacred breath, restored gait to the lame, at last prostrated by sickness, and vexed by fevers, fell asleep in Christ. Thence the Process passes to the sixth Responsory, which is wont to be sung on the vigil of the feast, when the chest of relics is opened, which a great multitude of the people, flowing together on that day, reverently honors every year. But only the words of that Responsory are subjoined to the hymn, "This Confessor," etc.: From the pool (stagnum) of our tears let pardon arise for us, you granting it, pious Prelate, because although we are your unworthy servants, we beg always to be helped by you.
[17] Frequent miracles of the Saint. To comprehend the rest in a few words; all those more honored men, called together and questioned at once for investigating the truth of the matter, unanimously testified; they testified, I say, that the memory of miracles and benefits, most well known to the whole town, is daily and most certain: likewise an equal concourse of the neighboring inhabitants, coming to Estaing from ten and fifteen leagues away, for the sake of fulfilling a vow, who are wont to carry home the water blessed in the chapel of St. Floregius, as an amulet, or present remedy, against the diseases not only of animals and beasts of burden, but also of sick men, to whom, placed in extremity, the Saint helping, he has frequently brought health. Finally, that the supreme confidence of altogether all the townsmen of Estaing shines toward their patron and protector, on account of the graces of cures, which they often behold with their own eyes to be performed, and have received as long since performed for their forefathers. To the verbal Process or inquiry there subscribed with their own hand: De la Coudre the commissary, Galtier the parish-priest, Gabriac the vice-pastor, Pradines the Mayor, Du Far the Judge and Consul, Masnil the advocate, Donniergue, Caylas, Martin, Du Rieul, Annat, Chauve.
[18] From all the above-said concerning the ancient cult of St. Floregius, What can be conjectured concerning the Acts. his constant veneration, and perennial benefits, we are made more certain; concerning the Saint's origin, age, and deeds we are taught nothing at all, so that you may easily gather that Saussay spoke the truth, in the elogium cited above, that the memory of his holy deeds has fallen away. I would not rashly or lightly suspect anything, much less establish it: but certainly in a matter so entangled and involved, I shall not fear to indicate what occurred to me, all things being laboriously weighed, and which I dare to suggest as a mere conjecture to those skilled in such matters, easily allowing that it be rejected by all. Thus I thought with myself: since to one examining the Legend nothing whatever occurs which can be reconciled with historical truth; I most probably conclude that the whole of that Estaing history was ascribed to St. Floregius at the writer's discretion. What if therefore we grant for the moment that the Saint of whom we treat once came to Estaing as a pilgrim and unknown, where, piously dead and laid to rest, he began to grow famous by many miracles: but the people, accustomed to have recourse to St. Flour, most celebrated for miracles in neighboring Auvergne, seeing an anonymous Saint glittering among them with so many prodigies, by pious emulation called him another Flour, and by some diminution, from St. Flour made St. Flouret, to whom then was fitted the often-cited Legend, which such as it is we set forth and submit to the judgment of prudent readers.
ACTS. From the Breviary of Estaing.
Floregius, Bishop and Confessor, of Estaing among the Rutheni in Gaul (S.)
BHL Number: 3032
From the Breviary of Estaing.
Lesson I.
After many courses of years, it was announced in the city of Rome that certain heresies in the parts of Gaul, or Aquitaine, and especially against the form of Baptism, had arisen, and it came even to the ears of the most blessed Pontius, who held, or governed, the Apostolic see in those days. This aforesaid Pontius ordered all the Bishops who presided over Gaul or Aquitaine to come to him; who came before him to Rome, and with them set out the most blessed Floregius, who was Bishop of Auvergne in those times, and the most holy Pontius asked them, each one in order, whether these things were true or false, which had sounded in his ears concerning the Arian perfidy, or false dogma; and whether the Aquitanians baptized by a barbaric doctrine. To whom all said: We have heard that very doctrine through a few, and if we have heard it, yet we are unwilling to receive it. But thou, Lord, etc.
Lesson II.
[2] But we have only heard that heretics were making a journey through Aquitaine, and those whom they found unwise, they desirous would imbue them with that doctrine, if it could be done. But if it has been done among them, that doctrine has not reached us, but we baptize in the name of the Father and of the Son, and of the Holy Spirit, as in the city of Rome it was written, and is held. But thou, Lord, etc.
Lesson III.
[3] This heard, the most blessed Pontius, giving thanks, addresses them in these words: One God, the Father of the living Word, of his wisdom, virtue, and subsistence and figure, the perfect begetter of the perfect, father of the only-begotten son, one Lord alone, from God alone, the figure and image of truth, the penetrating word, the wisdom comprehending all things, and the virtue by which he created all things, which thus could be made, the true Son of the true, and the invisible from the invisible, the incorruptible from the incorruptible, the everlasting from the everlasting: one Holy Spirit having his substance from God, and who through the son appeared the image of the perfect son. But thou, Lord, etc.
Lesson IV.
[4] The perfect cause of the holiness of the living, the bestower of sanctification, through whom God alone is known under all things, and in all things, and the Son through all, the Trinity perfect in majesty, and in everlastingness and in kingdom is in no way divided, nor alienated. For therefore it has come to pass, that either serving in the Trinity, nor introduced by time, before this indeed not subsisting, and as if afterward entering in addition, neither thus was the Son lacking to the Father, nor the Holy Spirit to the Son, but the same Trinity incorruptible and immutable always remains, and in that Trinity, and in that faith, I ask you to remain continually at all times. Then he blessed them. After the blessing he imparted to them, and said: I ask you, and admonish with all humility and meekness, that each one of you return to your places. But thou, Lord, etc.
Lesson V.
[5] And when you shall have returned, render praises and vows to the Lord our God assiduously and humbly, and complete your course, as the ecclesiastical history relates was enjoined upon you, and each one through your cities, and in your episcopal sees, build a church in honor of the Lord God, and of St. John the Baptist, and in it build a sacred font, and through all the villages of the church likewise dedicate altars of St. John, and let no one baptize in another church. Hold firmly this precept, and observe it. This heard, all the Bishops who were present in the city of Rome from Aquitaine, or from the Provinces of the Gauls, freely received with joy and held the things which Pope Pontius announced to them, and briskly returned to their places. But thou, Lord, etc.
Lesson VI.
[6] Then the blessed Floregius, following them after three days, could not go more swiftly on account of his two companions, who were sick, but they assiduously traveled as much as they could, and reached even the city of Vercelli. Evening being now come, on the vigil of the Lord's Ascension they entered the city, and with them Clarius, Abbot of the city of Rodez, who was the first Abbot of the place of the most blessed Amantius, who left to it the castle of Estaing after his death. He joined himself with them in the lodging, and that night they stayed together; at the first dawn they set out to the church of St. Eusebius. It was announced to the clerics of that church concerning Bishop Floregius, who was present there, and with him a most noble Abbot, by name Clarius, and immediately they came to them, and begged them to stay with them that day. And they begged the Pontiff that the elder should celebrate Mass, who obeyed their command. But thou, Lord, etc.
Lesson of the Holy Gospel according to Luke.
At that time Jesus said to his Disciples, Let your loins be girt, and lamps burning in your hands, and the rest.
Homily of the life of the same St. Floregius.
When the hour was at hand, Floregius washed his hands and face, and clothed himself in the sacred vestments, as is the custom. And when they were in the sacristy, there approached him a blind man, and with that very water which fell from the Bishop's hands he anointed his eyes, and immediately recovered his sight. Which seen, all the people with wondrous exultation raise praises to the heavens. The Mass at length being celebrated, each one returned to his own with joy. And the Bishop with his aforesaid Abbot reached the lodging, and on the next day take up the journey, direct their way. The Bishop being asked, with the Abbot, on the holy day of Pentecost they reached Estaing. But thou, Lord, etc.
Lesson VIII.
[8] As soon as they had entered, the most noble Abbot said to his people: Go more swiftly, and diligently receive the Bishop who is with me, because he is chaste and holy. As soon as they heard, they came to him, and with the utmost love came with him to the dwellings of the Abbot, and prepared a noble bed for him. Now the hour is at hand, they set the table, offer food, they began to feast. While they were feasting, there was in a corner of that house a certain lame man, who for eight years could not walk; who said to the Bishop: You, most blessed Pontiff Floregius, I beseech, that you ask the Lord for me a sinner, because many days now it is that I fell into this infirmity. This heard, the Priest took bread from upon the table, and blessed it and ordered it to be given to him: which received, he ate that very day, and immediately was made whole. Who, on account of the miracles seen which God worked through his Priest, and all who were present there, began to praise and glorify God, together with the aforesaid Abbot: but when they rose from the table, the lame man came before him, and fell at his feet, and he raised him, and said: Go in peace. But thou, Lord, etc.
Lesson IX.
[9] That same morning being come, the lord Prelate wished to return to his place; but the Abbot begged him, and the people themselves who presided over the castle of Estaing, that he should stay with them, and he stayed with them fifteen days. But on the fifteenth day he is seized by a fever, and fell upon his bed, and survived eight days, and in those eight days he did not cease from divine preaching, but all who came to him he sweetly taught concerning eternal life, and said: O dearest children, how fragile is this life, hasten to that one, where there is no weeping nor gnashing of teeth, where there is cinnamon, and balsam, and every nature of turpentine, let us transcend all visible things, let us despise all transitory things; let us with all our strength pant for that heavenly fatherland, because not only our parents, who have preceded us thither, but Martyrs, Prophets, and Patriarchs and even the Angels themselves await and desire us: that the more quickly we may take care to hasten, and that it may come about more swiftly, let us daily humbly entreat the clemency of the Lord. Almighty God, who created all things out of nothing, who redeemed us by the blood of your only-begotten son, voluntarily regenerated us from water and the Holy Spirit, make us pass from this misery, through the same your only-begotten. And these things said, he gave up his spirit, and with the utmost diligence they buried him, embalmed with aromatics, in that castle, in which he lies buried even to the present day. But thou, Lord, etc.
ANNOTATIONS.
I did not think it worth the trouble to illustrate these lessons with notes, since in the previous commentary I have sufficiently intimated that it is a vague writing and of no great moment. Let it suffice here to warn the reader that the Gospel which is placed after the VI lesson does not pertain to the common of a Confessor Pontiff, although it is attributed to St. Sylvester. If the time were known at which that very Gospel was assumed for the common of Confessors, one would more easily come to a knowledge of the century in which the aforesaid Legend was written.