ON ST. VALENTINUS, PRIEST AND CONFESSOR, NEAR MOLESME, IN THE DIOCESE OF LANGRES IN GAUL.
ABOUT THE YEAR 547.
A PRELIMINARY COMMENTARY.
On the Saint's birth, cult, age, church, and old priorate.
Valentinus, priest and Confessor, near Molesme in Gaul (S.)
BY THE AUTHOR J. B. S.
Of the Lingones, an ancient and illustrious people of Belgic Gaul, of their most ancient city, of the Bishops formerly powerful, Counts and Dukes Peers of France, of the Saints pertaining to that domain, there has long been much discourse in our Acts, Sprung of illustrious blood in the territory of Langres, as occasion and place allowed. Hither belongs not so much the city itself or the nation, concerning which Gaultherot, Vignier, Adrian de Valois in the Notitia of the Gauls, and others may be seen; hither, I say, belongs not so much the city of Langres, as the district of Latisco or Laticum, or, as it will recur below, the Latiscan suburb, in French Lacois or Lecois, which, according to Valois, is distant a day's journey from the city of Langres, and is said to contain the village of Pothières, notable for a monastery, and whatever lies between Châtillon and Bar-sur-Seine, beyond and on this side of the river. In this district was born he of whom we must here treat, St. Valentinus, priest and Confessor, of whom such is the beginning of the brief Acts: "Blessed Valentinus was sprung in the Latiscan suburb of the Lingones, born of noble parents, drawing the origin of his paternal race by blood from the Romans." Which things by another phrase, but in the same sense, if I am not mistaken, must be understood in three lessons described by the hand of Petrus Franciscus Chiffletius, and to be recited on the IV of July in the 2nd nocturn, where it is thus read: "Valentinus among the Lingones, in the suburb of Latisco, once an illustrious town, now destroyed, born of noble parents, and indeed of a Roman father, that is, a native Gaul."
[2] That the aforesaid lessons were received in use, the praised Chiffletius seems sufficiently to indicate, he is venerated with a peculiar office; although in the Kalendar or Breviary of Langres of the year 1604 no memory of that St. Valentinus exists. On a slip of paper noted by the same hand of Chiffletius I find with us: "St. Valentinus, Confessor of the territory of Langres, whose life I transmitted to you elsewhere, is venerated on the IV day of July. His body is held in that very place where he lived, not far from the monasteries of Bèze and Molesme."
The name of the place is Ecclesiola, which commonly is called Egliselle, and corruptly Griselle. I shall advise more concerning this Saint, when I shall have received an answer to certain letters written by me about him." Either besides these few things the curious investigator received and found nothing, or omitted to send it to us, or certainly, if anything was ever sent, it must have perished. We have the cited lessons, somewhat different from the Acts, and the Life of the Saint from the manuscript codex of St. Benignus of Dijon, collated by our Elders with the codex of the Queen of Sweden, which had formerly belonged to the monastery of Fleury, then to Cardinal Mazarin, marked with the number 863. And this is the whole sacred manuscript furniture which has been left to us concerning St. Valentinus. I indeed judge that the said lessons were excerpted from the Acts, and there used, and are used even today, where the sacred body was deposited, as Le Cointe openly hands down, when he says that he described the life from the lessons which are read on his birthday.
[3] although in the Martyrologies no memory of him exists. To the ecclesiastical fasti, both general and particular, both ancient and recent, recourse has been had in vain; for no catalogues of Saints, however new and ample, such as is the Gallican one of Saussay, no Martyrologies, even the most recent, make mention of St. Valentinus, except the single Universal one of Castellanus, in which that most diligent unearther of Saints thus reads: "At Ecclesiola (of Griselle) near Molesme, in the diocese of Langres, the feast of St. Valentinus the Confessor, in the time of Childebert." A wonder indeed, in so great an abundance of Usuardine codices, authors of so many Saints, in so many other Gallic Kalendars or Hagiologies, that our Saint is not known, whom not even Gaultherot inserted into his long list of native Saints. Nevertheless the silence of the martyrologists ought not to be a loss or a fraud, when from elsewhere such certain testimonies of the received cult are at hand: the Chiffletian one we have already mentioned above; others, moreover, from Le Cointe, will be adduced below, from which it is established that Valentinus was safely placed among the Saints in the Universal Martyrology.
[4] The announcement of Castellanus wrongly mentions Childebert, One thing displeases in Castellanus, that, the Acts being left aside—unless he followed them, differing in this especially, that for the "Theodebert" of the Acts they substitute "Childebert"—the others, which Le Cointe published, marking "Theodebert" also. Nor does the added year of the Saint's death, 560, please more, in which for two years now Childebert son of Clovis had ceased to live, and Childebert, King of Austrasia, had not yet begun to live, much less to reign, whose reign, scarcely five years old, the more accurate chronologers fix at the Nativity of the Lord 575, as see in the most recent French history of our most learned Daniel. But that King, under whom St. Valentinus flourished, most certainly survived him, as the lessons as well as the Acts testify. Therefore the death of St. Valentinus could not rightly be ascribed to the year 560, Childebert reigning. Nor say that it is necessary that the Saint should have been contemporary with Childebert, King of Paris; that is not the point: on this head I impugn Castellanus, that he did not observe that that King, under whom and in whose court the Saint lived, contributed 50 solidi to the church to be built after his death, and so survived St. Valentinus, which cannot at all be said of that Childebert, if the Saint died in the year 560, much less of the other, younger Childebert.
[5] That chronological mark, expressed in the Acts, although more confused, since all things pertain to the reign of Theodebert, concerning the reign of Theodebert, cannot at all be forsaken. It has been followed by concordant reckoning by Labbe in the Historical Elogia, page 20, Vignier in the Chronicle of Langres, page 38, and Le Cointe at the year 535, number 5. These closely insist on the Acts, and do not hesitate to tie whatever is handed down in them to the times of Theodebert. The first determines no certain year, either of his adolescence, passed in the court of Theodebert, or of his flight to avoid marriage, or at last of his death, of all which no certain reckonings can be dug out or deduced from the Acts. The words of Vignier are: "There lived also in that space of golden times Valentinus, of a most noble stock, dear to Theodebert son of King Theodoric, in whose court he served in the military; a second Alexius made in the Gauls by the repudiation of the world and of his bride, about the year 545; a priest, then a founder of a priorate." This epoch of Vignier first displeased [me]; for if St. Valentinus was made an Alexius of Gaul only in the year 545, his whole solitary life, the taking up of the priesthood, and the foundation of the priorate, can scarcely be extended to an interval of three years, since Theodebert certainly died in 548, whom the Acts affirm in most express terms to have survived the Saint.
[6] Safer seemed the way of Le Cointe, in the place cited above, when he ascribes the deeds of Valentinus to the year 535, which from his time are to some extent arranged, the second of King Theodebert; but all things being reckoned to a nicety, even in that way the series of the Acts must be contracted and precipitated, especially since under the same Theodebert the aforesaid man, St. Valentinus, is said to have administered the palatine military service in his adolescence, according to the dignity of his parents, and, invited to marriage in the twentieth year of his age, to have fled from the court five years after. For in this computation the matters must be so distributed, that St. Valentinus, being about fifteen years old, came to the court of Theodebert, in the very first year of the reign, 534, that the marriage was proposed when he had attained twenty years, 539, that thence he withdrew himself for fear of marriage after five years, about the year 544; and that the remainder of his life be extended to three years, namely to the year 547, the penultimate of Theodebert, that that part of the Acts may be placed in safety, by which that King is asserted to have contributed 50 solidi to the building of the church after the Saint's death. And so our Saint will have been born about the year 519, and lived not eight above twenty years, since his death cannot be deferred beyond the year 547; and Vignier's reckoning will return, that St. Valentinus was made an Alexius in the Gauls about the year, if not 545, at least 544, so that the Saint must have fulfilled many times, though consummated in a short life.
[7] I indeed can excogitate no other way, however with all effort I have tried, a graver error of the Acts being corrected. to save the faith and sincerity of the Acts, in which, although the author and the time of writing be unknown, nothing of great moment occurs which shrinks from coming under the balance of truth, except a scribal slip, intruded, if I am not mistaken, by the copyist's ignorance, when Theodebert is said to have reigned "with his brothers," where should be read "with his uncles," namely Childebert and Clothaire. Since therefore in the rest there is nothing which greatly offends, I do not see why we should recede from the chronological marks, which somehow define the Saint's age. If anyone perhaps should think a longer age must be established, he will not evince it without an evident wrenching of the Acts, nor by any other probable argument, than if he should contend that the Saint went to the court of Theodoric, and there grew up with Theodebert, at which time those things happened which are narrated of the military service administered, of the marriage deferred for five years, and of the flight into solitude; in which matter we leave his conjectures free to each, provided they remember that one must not rashly deviate from the text of the Acts, as long as they can in any way be vindicated. We return to Le Cointe.
[8] Le Cointe describes accurately enough, Thus he begins his fifth article, the year 535 being already stated: "There was in the court of King Theodebert another youth most dear to God… blessed Valentinus." He subjoins a part of his Acts, up to "he was ordained priest by the Bishop of Langres." Then indeed, and according to the mind of the author of the legend, he adds: "A few years after he lived and migrated to God, Theodebert still surviving," as he most rightly deduces from the end of the Acts. At length he pursues the things which he seems to have investigated accurately enough in this place concerning the cave of St. Valentinus, the old chapel, the situation of the mountain, the priorate, the church, the cult, and other things. "Six miles," he says, "from the city of Langres is distant the cave in which Valentinus lay hidden. Near it, under the name of the same St. Valentinus, a chapel was constructed, of which today only the ruins survive, yet processions take place on the annual day from neighboring places, with a great concourse of people. The place in which blessed Valentinus rests agrees in all things with those which we described above. It is a mountain, on whose summit a level plain, girt on every side with deep marshes, comprises about ten acres of land. There are seen there the walls, both of a castle once fortified, and of the priorate of Blessed Valentinus, formerly adjoining the church. The church reeks of antiquity, under whose apse is a crypt, into which one descends by steps. That crypt, as we suppose, Blessed Valentinus either inhabited, or had made a church."
[9] what sacred monuments concerning the Saint survive. "There his bones are buried. There was formerly a tomb in the middle of the crypt, as easily appears from the pavement, which in the space of the tomb is none. Now it touches the wall of the right side, is six feet high, consists of two stones, of which the one, which is of better antiquity, is placed under the other: this latter has the likeness of a chest, on whose brow a cross is seen carved, on the base the Apostles Peter and Paul: but in that part which faces the altar of the crypt, the effigy of God the Father in a cloud, under which are beheld the images of a certain man and woman bending their knees, all of work sufficiently ancient. Blessed Valentinus is painted in the church with a palm, and tramples a dragon under his feet. He heals the bites of serpents. His anniversary memory is celebrated on the fourth Nones of July. He is acknowledged the patron of very many churches in the surrounding villages, and is venerated under this prayer: 'O God, who hast consecrated this present day by the sacred passing of blessed Valentinus thy Confessor, mercifully grant us, by his institutes to proceed with our steps, that we may deserve to be mingled with the joys of the same in the region of the living,' etc." The present-day manner of cult and celebrity could not be more clearly explained, so that consequently nothing remains, but that we illustrate the life itself in a few words.
LIFE
From the manuscript codex of St. Benignus of Dijon, collated with another manuscript of the Queen of Sweden.
Valentinus, priest and Confessor, near Molesme in Gaul (S.)
BHL Number: 8457
FROM MANUSCRIPTS
[1] Blessed Valentinus was sprung in the Latiscan suburb a of the Lingones: born of noble parents, Sprung of an illustrious race, forced to marriage, he flees, drawing the origin of his paternal race by blood from the Romans. Whose boyhood even then depicted his future virtue by an illustrious disposition. At the same time King Theodebert, together with his brothers b uncles, powerfully bore the kingdom of the Franks: under whom the aforesaid man in his adolescence administered the palatine military service, according to the dignity of his parents: which nevertheless he did not seem to bear from the heart, whose mind rather meditated the divine service. Whose zeal it was to frequent churches, to visit places of prayer, and (as far as was possible) to minister to the needy. Who, when he was twenty years old, compelled by his parents, betrothed to himself the daughter of a certain Palladius, a noble of the city of Troyes, on this condition, that after five years he should seek her nuptials. And now, the five years being fulfilled, the day of the nuptials was drawing near: but his parents, according to their generosity, were preparing all things which are wont to be employed in such observances, kinsmen and necessary friends being called together. But the excellent youth, for whom the unwelcome nuptials were being prepared, would further
being unable to dissemble the resolve of his mind, nor yet presuming to confess it to his parents, took to flight, no one being privy to it in his father's house: and hiding himself in a certain cave, which they commonly call the Lime-Furnace, he lay concealed.
[2] When this was discovered, the parents, vehemently disturbed, being found, he obtains leave to live solitarily, direct friends and household on every side to search for him. Who, the neighboring places being traversed, and he not being found, returning home, announce to the father that he could nowhere be found. Then indeed the father, moved with excessive indignation, himself hastens to search for him with dogs c, that at least by the sagacity of the dogs the fugitive might be found, whom the industry of men could not find. Nor did his expectation deceive him; for at length he found the fugitive bridegroom, lying hidden in the aforesaid cave. Whom first he vehemently upbraids, who had done such things, and after admonishes him about the nuptials. To whom the venerable youth humbly professes his vow: and insinuates that he would not suffer himself to be bound by the marriage bond, who was bound by the bond of the divine service. The father, admiring his virtue, received his satisfaction; nor thereafter admonishes him about carnal union, rejoicing that the sweetness of chastity breathed upon his mind.
[3] What seems to others I do not know: to me, however, it seems that this was no small virtue. For behold, by the voice of truth it is said of certain who do wonders: and illustrious for many virtues, he is initiated into the priesthood. "Many will come in that day, saying: Lord, Lord, have we not in thy name cast out demons, and in thy name done many mighty works: and then will I confess to them, that I never knew you." On the contrary, of such a one he says: "That everyone who has left house, or father, or wife, and the rest, for my name's sake, shall receive a hundredfold, and shall possess eternal life." Of this admonition therefore the venerable Valentinus being a devout hearer, the glory of the world being trodden underfoot, bearing the Lord's Cross, he resolved to follow him. At length, choosing a more remote life, he chose a mountain neighboring his father's house, which was also his father's estate, because, fortified on every side by marshes, it did not easily d afford access: on which, in honor of the Apostles, he built a little basilica, from which the same mountain is even today called Ecclesiola. In which, continually keeping watch in vigils and prayers, by the merit of his virtues he was ordained priest by the Bishop e of the Lingones.
[4] Despoiled by robbers, he wondrously punishes them, The effect of divine grace grew in him daily, and some wonders were wrought through him f. By this odor of virtues therefore his fame was widely spread abroad. But it does not seem it should be passed over in silence, what through his servant, nay for his servant, the Lord deigned to work. At length, making a journey through the district of the Catalauni for the sake of some business, he fell in with robbers, by whom he was basely thrown from his horse. Who, bearing with equanimity both his own injury and the loss of the horse taken away, offered even the whip with which he was accustomed to drive it to the robbers, asking that they should not bloody the horse with spurs. Which being done, his disciples reproached him, saying: "Where are your continual prayers?" And forthwith the servant of God, answering nothing, gave himself to prayer. But soon, by divine power, the robber, fixed, could move neither himself nor the horse. Each therefore stuck fast; the horse, because unjustly taken; the robber, because the unjust taker: and thus he remained, until he deserved to obtain from the holy man both pardon of his fault and leave to depart.
[5] and frees two others afflicted with punishment. And at the same time, going to Count Fraulo, to relieve the necessities of the poor, he was pursuing his journey: when suddenly he sees a man hanging half-alive on a gibbet, whom a little before the ministers of the same Count, adjudged to death by the merit of his crimes, had hanged: and because he was kind of mind, moved with excessive compassion, invoking Christ, he directs the sign of the saving Cross toward the suspended defendant. And wonderful to say, immediately the punishment mercifully lays down [him] to be freed, whom it had received to be tortured: and by mutual turn, the gallows lays down the man g, and the man the gallows. But the holy man piously absolved him whom he had wonderfully freed; and admonishes [him] not thereafter to commit what is worthy of death. At another time also the aforesaid Count had ordered a certain defendant to be buried alive in the earth up to the shoulders; preferring that the wretch be tortured longer with pains, than be killed by a swift death h: whom Valentinus, making a journey, found now for three days placed in this punishment, groaning, and saying: "Have mercy on me, Lord, for I am fixed in the mire of the deep, and there is no substance." Then blessed Valentinus, having compassion with his wonted piety, on bended knees gave himself to prayer: and immediately the earth vomited out sound the man whom it now held, soon to be turned into earth. Whom the holy one of God, instructing with divine admonitions, led with him to his church: and there serving the Lord until death he remained.
[6] But neither does that seem to me to be passed over here, The wonderful multiplication of wine, which fame, scattering by the mouth of many, has spread abroad. For at a certain time the aforesaid man, wishing the stability of his church to be confirmed by a royal precept, betook himself to King Theodebert: by whom, for his veneration and celebrated reputation, he was honorably received. Meanwhile the wine failed in the royal household: which by no means escaped the blessed man: and the minister of the wine being called, he bids the wine be handed to him, which was reserved to be served to the King only. Which when he had received, drenching it with a blessing, he handed it to the minister, commanding that whatever empty vessels were present should be drenched with it. Which when they had done, the vessels were filled to the top: and when this deed was announced to the King, he held the man of God in the greatest veneration, and freely granted him whatever he had asked of him. By these therefore, and many other virtues illustrious, he migrated to the Lord: and was honorably buried in the basilica which he himself had built for himself: where daily he manifests himself by the tokens of miracles.
[7] But after his death, when King Theodebert had learned and the repentance of the fraudulent chancellor. that the Bishop of the Lingones was constructing a basilica with greater compass over the body of the holy man, he sent to him fifty solidi i in aid of the work through Antidius his Chancellor k: who, deceived by the fraud of diabolical cupidity, secretly retained ten of them for himself; and immediately, struck by divine vengeance, and dissolved in all his members, ordered himself to be carried before the tomb of the holy man; and there, confessing the theft which he had wickedly committed, promised that he would contribute to the same church twofold as much (that is, twenty solidi) every year: and thus, having obtained so great indulgence and health by the merits of blessed Valentinus, he returned unharmed, rendering every year what he had vowed. But these, few out of many, we commit only to memory, because they are attested by many l; that by these tokens it may easily be understood of how great merit he was.