Etto

ON ST. ETTO, BISHOP AND CONFESSOR, AT LIESSIES IN BELGIUM. IN THE YEAR ABOUT 650 OR 670. PRELIMINARY COMMENTARY.

Etto, Bishop and Confessor, at Liessies in Belgium (S.)

BHL Number: 2654

BY THE AUTHOR J. P.

§ I. The cult from the Martyrologies, eulogies, Lessons.

Lætiæ or Lætia, a not ignoble town of the Nervii or the people of Hainaut in the diocese of Cambrai, commonly Liessies or Liessy, gave its name to a most celebrated abbey of the Order of St. Benedict, most deserving on many titles in this work of advancing the Acts of the Saints, The abbey of Liessies has the body of St. Etto. which is situated on the river Helpe, at the second milestone, as Hadrian Valesius writes, from Avesnes, a town of the same Hainaut; concerning which the same Valesius says more in the Notitia of the Gauls, page 260. Ferrarius, in the Catalogue of the Saints who are not in the Roman Martyrology, egregiously blunders, when at the announcement of St. Etto he thus speaks in his notes: Lætiæ is a town of Hainaut with a monastery, which seems to be commonly called Leuze, near Condé and Tournai, a Flemish city, distant 3 Belgian miles from Tournai, 5 from Valenciennes: or, as others write, it is a town of the same region, which they call Lessines, on the river Dender, not far from the borders of Brabant, distant 5 Belgian miles from Tournai, 7 from Mons, 4 from Mont St. Gérard, a town of Brabant, with a monastery of Virgins, dedicated to St. Lambert. The most flourishing abbey of Liessies, among other sacred treasures which Raissius records in the Belgian Hierogazophylacium, from page 267, possesses, as no lowly treasure, the body of St. Etto, Ettho, or Etho, in French S. Ze. By Baldric, Bishop of Tournai and Noyon, book 2, chapter 34, he is called the holy man of the Lord Hetto, a Scot (Irishman) by nation.

[2] Molanus in his Additions thus announces him on this day: his announcements from the Martyrologies; At Liessies, from Fescau, the birthday of St. Etto, Bishop and Confessor; whom he also has in the Nativities of the Saints of Belgium. To these is added Miraeus, in his Fasti, page 392, thus recording of St. Etto: St. Etto or Hetto, Bishop and Confessor, an Irishman or Scot by nation, rests in the monastery of Liessies in Hainaut. He died at Fescau, once a monastery, now a priory, dependent on the abbey of Liessies, near Avesnes, a town of Hainaut. Ferrarius reports him thus: At Liessies in Hainaut, of St. Etto, Bishop, an Irishman. The Benedictine Martyrologists Wion, Dorganius, Menard mark him with the said title of Bishop and Confessor; whom Saussay follows in the Gallican Martyrology. Castellanus wove the memory of our Saint into the Universal Martyrology, thus speaking: At Fescau, on the confines of Artois and Picardy, St. Etto, an Irishman, whose relics exist at Liessies in Hainaut, where he is honored as a Bishop.

[3] eulogies from Baldric and Saussay, I bring forth a eulogy, brief indeed, but venerable by its antiquity, from the praised Baldric, in the place cited above: In the village of Fescau also, he says, there is a monastery, where indeed the holy Man of the Lord Hetto, namely a Scot, coming, by the direction of divine providence, dwelt for some time; and at last, finishing the course of his pilgrimage, departed to Christ. To declare whose merit, the divine goodness deigned to work many proofs of miracles. Whence certain of the religious men bestowed on the holy Man the profits of so many goods, that they might admit several canons. Let Saussay moreover be heard, who, after this announcement — At Fescau near Avesnes in Hainaut, the deposition of St. Etto, Bishop and Confessor — thus expatiates in his praises; who, having set out with St. Fursey from Ireland into Belgic Gaul, produced there great increases of religion; and after innumerable gains of souls, proceeded to the joy of the heavenly reward: whose illustrious merits the proofs of divine power, which flashed at his tomb in the priory of Fescau, subject to the abbey of Liessies, abundantly declared. I am mistaken if Bucelinus does not peddle trifles, when in the Benedictine Menology he brings forth these things: He (Etto), son of Philtan, King of Ireland, the royal state being despised, a humble monk, from a monk a Bishop, and again, the pontificate being left, from a Bishop a monk and pilgrim, etc. The said Author indeed cites the monuments of Liessies, John Molanus, and the other writers of Belgian affairs, Volume 2 of the Saints, etc. But there is nothing similar in the monuments of Liessies sent hither; nor let him hope for more in Molanus or the writers of Belgian affairs (he doubtless means the more recent ones, who give no credence, if some assert these things), Baldric and the Author of the life being silent; as will become plain from those things which will be said in the course of this discussion. Molanus in his Nativities collected some things, from a history, as is there noted, manuscript at Liessies, Louvain, and elsewhere; but he produces nothing singular, worthy to be reported here, which is not brought forth by us from elsewhere. Ghinius too wove a eulogy for St. Atto, and Vernulaeus in his book on the propagation of the faith through Belgium by holy men from Ireland, chapter 5.

[4] Another place, from which the eulogies of the holy Confessor can be sought, likewise from the proper Lessons, are the Lessons about to follow here presently concerning St. Etto, Bishop, as the title indicates, of Ireland, on the Octave of his solemnity, excerpted from an ancient Manuscript codex of the monastery of St. Lambert of Liessies, sent to Rosweyde in the year 1620 by Brother Peter Lorignairt, monk and librarian of Liessies, and are of the following tenor:

Lesson I. On the border of the city of Arras there is a certain village called Buyun-villare, most greatly devoted to blessed Etto with a certain wondrous and especial veneration, because he himself, while still living, deigned to honor it with the divine presence of his body; or also because the church of that same village, built in memory of the name of the Man of God, his merits shining forth in it, is held venerable by the inhabitants of the place.

Lesson II. But since, being adjacent only to the priest's house, it is rather remote from the village, it seemed good to the illustrious man Hellinus, lord of that village, to build another church nearer to his house within the village, whither both he himself and all the inhabitants of the place, about to celebrate the divine offices, might more easily be able to assemble.

Lesson III. And when he was carrying out in work what he had conceived in mind, and, the foundations being laid, the structure of the church had begun to rise, he also set about selling the land which a certain faithful man, dying, had left to blessed Etto to possess, for the expenses of the building, some affirming that these things, because they were not rightly done, displeased the Man of God.

[5] Lesson IV. Now the walls of the temple had grown up immensely, when on a certain day a very large stone, to be fitted to some place, was wanting to the masons, in which, a stone being dug out of the former church of St. Etto which, long sought by them in all the surrounding region, could not be found.

Lesson V. But there was pointed out to them, in the inner chancel of the former church, one stone, which, the square being drawn around it, * was found so fitting to the place in which it was sought to be inserted, as if it had been cut out for that work by the care of a most skilled stone-cutter; to which, that it might be drawn out from the wall unharmed, when a certain mason had approached, striking his iron with all his effort, he cast out a little mortar; and striking inward, he brought forth a leaden vessel, sealed with mortar between two bricks; nor yet did he himself, intent more closely on the work, perceive what he had done. But a little boy standing near him, having seen the bricks, when he had several times exclaimed with a joyful voice that he had found something, made all who were present attentive to himself.

Lesson VI. Amisardus too the presbyter, whom lately, returning from the city of Rome, blessed Etto had by a certain invisible power freed from iron fetters, [wondrous, scarcely credible things are narrated to have been found concerning the Saint,] arrived; and the mortar being dissolved, while they were astonished, he opened the most sacred vessel. It therefore being opened, there were found two brief documents, inscribed with most ancient letters; also a portion of a certain pallium, keeping laid up a human tooth, and as it were the joint of a finger.

Lesson VII. But the content of one brief document, which I myself read, many being set before it, as far as it is given to remember, was this. In this place the most illustrious Bishop of the Irish, Ettho, had his dwelling, who, on account of a horse which he once coveted, plucked out — a severe avenger — the eyes through which concupiscence had burst in, by the office of his servant, and, laying them up in this sacred vessel, blind, set out for Rome, to seek the suffrages of the Apostles. But the pilgrimage being happily accomplished, he returned again to that place, and, restoring his eyes with his own hands to their sockets, by the merciful help of God, he recovered his sight.

Lesson VIII. But in the other brief document I remember to have read only this written. Here Ettho, Bishop of Ireland, laid up a relic from the body of St. Clement, Pope and Martyr. Let the prudent reader attend to this Man's so affectionate devotion toward God, and, for a momentary concupiscence, so severe a correction. Let all the world attend, I say, and marvel at the so perfect justice of Ettho, who blinded himself voluntarily, and the so shrewd prudence of him who laid up his eyes, the wonderful constancy of him who sought the Apostles, and the hope and temperance of him who resumed his eyes. It is therefore absurd to deny that he was exalted with the honor of the prelacy, whom both here we read to be a Bishop and in his deeds we know to be called a priest; since in the sacred page the name of priesthood is wont to be assigned to none but the Pontiffs alone.

[6] as is here observed: He would be ill-credulous, as I judge, who should straightway, without a fit witness or surety, admit as true the things which are narrated in Lessons 6, 7, and 8. For indeed they are prudently omitted in another Manuscript which we have, agreeing in the rest with the one already produced. Let the credence therefore rest with the Author, who, as is said above, asserts that he read the content of these; adding then what he read in the other brief document. If this is true; would that he had read it in a document worthy of credence, and not apocryphal! Moreover the clause displeases me by which he proves that St. Etto was a Bishop, because in his deeds he says he knew him to be called a priest. Other Lessons are at hand from a Manuscript Breviary of the monastery of Liessies. But since they contain nothing but a fragment of the life which we here give, I forbear to transcribe them. We have moreover another Manuscript of the same sort; concerning which nothing forbids to note the observation appended to Lesson 8: These above-written Lessons are read on the birthday of the Saint himself; four in the first Nocturn; the remaining four in the second. Through his Octave no Lessons are read, but only a commemoration is made of him at the end of Lauds and Vespers by some Antiphon and Collect. Whence you may gather that there was not

one and the same manner everywhere of reciting the canonical Office in honor of our holy Confessor.

[7] which, by the noting of other Lessons which we here give, are refuted. There are at hand Lessons, of which it is inscribed in their copy that they are the 8 Lessons of the Octave of the solemnity of the holy Father Etto himself, which are said to be found nowhere in the ancient Breviaries; some supposing that Abbot Blosius composed them and mingled in some miracles, wrought by the merits of the Saint, in the 5th and 6th Lesson. And it is there rightly observed that it seems to some absurd, that which is read in the 6th Lesson, that on account of a coveted horse he plucked out his eyes, and went blind to Rome, his eyes enclosed in a little vessel, and that afterward he replaced them, uncorrupted, in their natural sockets, and saw; concerning which we spoke just now. Wherefore, those things being cut away which treat of this pretended miracle, I subjoin the rest:

Lesson I. It is just and worthy, dearest Brethren, that we congratulate our most holy Father Etto, whom the Lord, having led out of this exile, honored with the reward of eternal beatitude. Doubtless he now shines gloriously in the heavens, who most ardently loved Christ on earth. He came happily to the blessed place of abiding joy, to whose loveliness and sweetness nothing can be compared which eye has seen, or ear has heard, or has ascended into the heart of man. God, now manifesting to him the hidden things of his beauty, gladdens him with incomprehensible consolation, and inebriates him with the torrent of divine delight; the reward has followed his pious labor.

[8] There is subjoined Lesson II. He, for the love of God leaving Ireland, in which he had been born, having gone out from his land and kindred, that as a pilgrim he might come to Rome to visit the thresholds of the most blessed Apostles; and, the holy pilgrimage being accomplished, might dwell in this region of the Gauls which the Lord had shown him; he left honors, despised the world, and counted all transitory things as dung, that he might gain Christ. By sowing the word of life and carefully performing the works of holy charity, he strove with the greatest diligence to deserve the eternal King for himself. O blessed Man! who counted it sweet to be wearied for the honor of God and the salvation of souls.

Lesson III. Blessed his steps and beautiful the feet of him preaching peace, announcing good things! which so often were wearied for piety and sincere love toward the neighbor. Blessed his hands! which always loved to be exercised in humble works; which so often offered to God the saving victim of the Lord's body in an odor of sweetness; which so often were lifted up to heaven in prayer without anger and dispute; which most kindly bestowed on the needy and the infirm so manifold benefits. Blessed his lips! which kept knowledge. Blessed his mouth! which meditated wisdom. Blessed his tongue! which, speaking judgment and mercy, was wont so manifoldly and opportunely to heal the wounds of souls. Blessed his eyes! which by most holy weeping were wont to render God both placable to sinners, and familiar and sweet to himself.

Lesson IV. He most studiously pursued purity of heart from his earliest age. He proposed within himself to keep an immaculate way, guarding by a holy vigilance of mind lest he subject himself either to the world or to the devil. He acted manfully, and, bearing God in his mind, overcame the world and the devil. He himself, through an arduous tenor of life, through the casting off of worldly cares; through the assiduity of spiritual exercises, diligently cleansed the eyes of his heart, that he might be able to open them to the true and eternal light. He did not neglect to meet the life-giving splendor offering itself to his mind. He drew away his heart from the inordinate love of visible things and of himself, not ceasing to gape after his creator: whence also, supported by the vigor of contemplation, he was filled with a deifying light. Choosing quiet and humility, he strove to conform himself even to the Angels (as far as human frailty allowed) in the present exile. The peace of God, which surpasses all understanding, rested upon him: and he himself was delighted in the abundance of its sweetness, keeping a delightful Sabbath of the Lord in his heart.

Lesson V. But since we are in no way sufficient worthily to set forth the excellence of his conduct, we have judged it better humbly to venerate it by keeping silence, than by stammering to say more about it. Although, if the tongue be silent about the sublimity of his merits, the miracles wrought by him through the grace of God will by no means permit it to be hidden: for that he restored in a moment the sound hand of a certain Jovinus, which, on account of a rashness committed against himself, was in an unheard-of manner disabled, and was tortured with intolerable pain; what does it speak but his singular sanctity? Again, that a certain good shepherd, who from birth had been mute, finding him sleeping in a field, and gently rousing him with his staff, he recalled to the faculty of speech; what does it show but the perfection of his life?

[9] Lesson 6 is omitted, as fabulous. Lesson 6 being passed over for the reasons alleged above, I pass on to the others. Lesson VII: As long as he was in this world, he led a holy life and pleasing to God, which also he consummated by a holy and precious death in the sight of the Lord: for when he had now learned from a divine revelation that his death was near; rejoicing and exulting in spirit, he gave thanks to the most kind God, by whose help he had fought the good fight, had kept the faith; whence also, his labors being finished, he awaited the crown of justice, trusting in the goodness of the Lord himself. He diligently fortified his passing with the divine Sacraments, and received the sacred Eucharist with the highest devotion; and so, his disciples standing by and singing psalms, the prison of the flesh being loosed, expiring amid prayers, he most happily departed to the Lord; whose sacred body, committed to the earth by the same disciples and other faithful with great mourning and most pious tears, awaits in peace the last day of resurrection, then to be clothed with perpetual immortality.

Lesson VIII. Behold, dearest Brethren, we have our most blessed Father Etto set before us, as a leader whom we may follow, and as a teacher whom we may hear. He is to us a most faithful protector and helper, to whom we may securely have recourse, and to whom we may confidently commend ourselves and our affairs. Let us therefore open our eyes to the radiance of so great sanctity, as pious sons of the light, and, instructed by his examples, let us advance in the purpose of the spiritual life. Let us devoutly ask his help amid the manifold perils of this life, that after the dissolution of our body, by his holy intercessions and merits we too may come to the Lord our God; who lives and reigns blessed forever and ever. Amen. Closely pertinent hither is the proper Office of the Saint, of which in the following paragraph.

* Should it be radio (a rod), or funiculo (a cord), to be changed?

§ II. The proper Office; the invocation of the Saint; the confraternity.

How greatly the cult of St. Etto was at heart to the inhabitants of the places in which he either put off the man (died), where the proper Office was wont to be recited, and by whom it was sent hither. or lived among men, is given to be understood from a copy, comprising an Office, for the great part metrical, wont to be recited and sung in the church of the village called Buyn-Villare, which is in Artois, about midway on the road between Bapaume and Arras. The aforesaid Office, as also several other documents, of which presently, once collected by himself from various writings, as is stated, the Reverend Lord Luytens sent to Father Bollandus in the month of November of the year 1637, at that time subprior of Liessies and master of the Juniors, and afterward the far most worthy Abbot of the praised monastery, in the same year, in the month of December succeeding Antony de Winghe, as is said in the annotation at the end of the Life of Venerable Louis of Blois, letter a; to which Antony, and to his most religious Community, how much we owe, the aforesaid Bollandus openly professed long ago in the Preface to the Acts of the Saints, prefixed to Volume 1 of January, and dedicated to the praised Abbot; and Rosweyde had before shown of how great veneration Antony de Winge was to him, in the preface of the second edition of the Lives of the Fathers. That I may not depart further from my purpose, the Office of which we here treat runs thus:

[11] At Vespers over the psalms, Antiphons: Hail, pious father Etho, Antiphons, etc., at Vespers, hail, holy priest, hail, sweet consoler of the mourning, pray to the Father for the sons; ask the King for the servants devoted to you. Antiphon 2. The Lord led the just man through right ways, and showed him the kingdom of God, and gave him the knowledge of the Saints, honored him in his labors, and fulfilled his labors. Antiphon 3. This is he who wrought great virtues before God, and the whole earth was filled with his teaching; let him intercede for the sins of all peoples. Antiphon 4. This man knew justice and saw great marvels and besought the Most High and was found in the number of the saints. Antiphon 5. St. Etho, you are the sweetness of the poor; you are the pious consoler of the wretched; pray for us. Chapter: The just man will give his heart to watch at the dawn unto the Lord who made him, and will make supplication in the sight of the Most High: he will open his mouth in prayer and will make supplication for his sins, and he, like showers, will send forth the words of his wisdom, and in prayer will confess to the Lord. Thanks be to God. Responsory. St. Etho, confessor of Christ, hear your little servants who ask, and bring to us the indulgence obtained from heaven. Verse. O St. Etho, golden star by the grace of the Lord, receive the groaning of your servants with your wonted clemency. And bring the indulgence obtained. Glory be to the Father, etc. And bring the indulgence obtained.

[12] Hymn. By the merits of the excellent prelate, behold, a famous day shines forth, Hymn; on which God, removing him from the allurements of the world, joins him to those on high. Etho, the glory and pattern of the Fathers, treads underfoot earthly things, in loving Jesus; by his conduct he overcomes vice, while he is a boy, he himself plays the man. He is therefore delivered to sacred studies, that to know God is enough for the pious; he preaches by mouth and more by faith against those by whom the flesh is bound in deceits. Etho, burning in the love of God, poor, approaches barbarian kingdoms and the throne of Peter, but, fixed in the citadel of hope, he loves to suffer all reproaches. Coming to the sacred thresholds of Peter, prostrate on the ground he prays, groaning with his mouth, and striking the camp of God with prayer, he hears a sound coming from heaven. Let Gaul, he says, sing to the Lord, and cherish you as a father in her bosom; let the place of Corbriolus itself shine bright, Etho, by your patronage. Glory be to God and dominion, to whom together the stars, the earth, cry out in jubilation, and who may give the eternal throne of heaven to the servants for the merit of the Father. Amen. Antiphon at the Magnificat. To you, O Christ, Son of God, to you cry all the guilty, that in this course of life the same Paraclete may divinely cherish the weary, Etho, by whose command he took up the heavenly life; may he visit the prostrate mind, may he rouse up the slumbering one. O how happy the gift of God, which confers a perennial good! Collect. O God, who hast conferred the rewards of eternal beatitude on the soul of thy servant Etho, Confessor and Pontiff; grant, propitious, that we who are pressed down by the weight of our sins may be relieved by his prayers with thee. Through our Lord. Let us bless the Lord. At Compline, as in the psalter, or as on the day of the dedication of the church, as below, by reason of the Octaves of the Church of Arras. At

Matins, the metrical Invitatory runs thus: Let Etho praise God, through whom he rejoices above the heavens; the metrical Invitatory at Matins. Responsories, etc. let us therefore make jubilee to him with psalms and hymns. Come, let us exult. There follow the Antiphons in the First Nocturn. Let Ireland, teeming with holy offspring, rejoice, because with such manifold fruit she fills the heavenly kingdoms. With seven rays she illumines the darkness of the world, and has shone more widely with new stars. For she brought forth seven men, illustrious with the light of their merits, and adorned them with illustrious ancestors. Verse. The Lord loved him and adorned him. Response. He clothed him with a robe of glory. The Lessons, both here and elsewhere, I suppress: because they are a fragment of the life.

Response I. To the praise of the Lord, Ireland brought forth seven Brothers, whom the glory of heaven made illustrious. Verse. Equal was their hope, equal their spirit, and one their God. Whom the glory of heaven made illustrious. There follows the 2nd Lesson; and after this Response 2. The honor of the world adorned them, and their shining origin, but rather their action and blessed mind made them noble. Verse. Their action gave to you, sacred Spirit, foster-sons worthy of praise. There follows Lesson 3, and after this Response 3. Of their number the venerable Etho shone forth, when the pious offspring consecrated the manners of their lords. Verse. The holy anointing of God, which was present to him as a teacher, consecrated his manners. Glory be to the Father. Consecrated his manners.

In the Second Nocturn the Antiphons run thus. Antiphons, 2nd Nocturn, etc. Grace made the Brothers concordant in their vow, whom hope and faith had made to be equals. They left their native soil, and, furrowing the seas with Christ as their oarsman, they seek foreign kingdoms. The waves being traversed, after the ridges of the misty mountain, they approach the sacred thresholds of Peter with prayer, with tears. Verse. The Lord led the just man through right ways. Response. And showed him the kingdom of God. There follows Lesson 4. Response. Etho, delivered with a watchful mind to sacred teachings, preaches that it is pious to seek Christ above all things. Verse. He spurned the world with its flower, by divine love. He preaches. Lesson 5; and after this Response. Etho, leaving home, fatherland, the world with its flower, a good young servant, merited to be cherished in the bosom of the Lord. Treading underfoot all earthly things, and powerfully clinging to heaven. A good young servant. There follows Lesson 6, and then Response. Full of pious love he crossed the sea, and, with Christ as his leader, discharged his vows at Rome at the Apostolic trophies. He discharged. Glory be to the Father. He discharged.

In the Third Nocturn the Antiphons: They implore from heaven under what shelters they may lay these mortal limbs, in what tombs their bones. Antiphons, 3rd Nocturn. Christ, taking pity on his servants, indicated from on high where each of them should take the right of a seat. Of these one, Etho, settled where Corbriolus, poured back from its spring, flows, shown from heaven. Verse. The just shall flourish like the palm. Response. He shall be multiplied like the cedar of Lebanon. There follows Lesson 7, and presently Response. Etho, urging on the more with sacred prayers and tears, penetrates heaven with his mind, standing by with worthy discourse. Verse. Having crossed foreign lands, caught up to spiritual things, he penetrates heaven with his mind. Lesson 8. Response. The highest summit, the ruler of the lofty throne and of the field, refreshed his praying servant with such an oracle. Verse. Let Gaul rejoice, and be ruled by you as its shepherd. Refreshed his praying servant. Lesson 9. Response. Etho, fruitful of divine medicine through the ages, atones for the people from calamity, puts impious things to flight, a refuge of the nation. He succors the afflicted, affords consolations to the wretched. From calamity. We praise thee, O God. Verse. The mouth of the just shall meditate wisdom. Response. And his tongue shall speak judgment. At Lauds, Antiphons: and at Lauds, etc.:

Happy Confessor, lover of the threefold Godhead, he hears from the heavens once and twice the oracle * of salvation. First a dwelling is marked out, then a tomb is bidden to be sought, and when the last day of life is called, the posthumous deeds of the Father, giving suffrages to many, testify that he has an everlasting seat of light. Accepting the vows of a priest, he refreshes one snatched from the chains of prison, and, promising, confirms wholesome things. The sick departs whole, the mourning having obtained comfort; no one is without experience of his help, the Father fit for all.

Chapter. Many will praise the wisdom of the just, and unto the age it will not be blotted out; his memory will not depart, and his name will be sought from generation to generation. Thanks be to God. Hymn. By the merits of the excellent prelate, as above. Verse. The just shall spring up like a flower. Response. And shall flourish forever before the Lord. Antiphon at the Benedictus. Let us exult together today, and let us sing, let us give pious vows to the glory of our Father, who, happily raised up from the abyss of the world, rejoices, divinely illumined by the light of heaven, fearing no loss. For us supplicate God, holy Father, and lay claim to the joy that is to come. O how happy the gift of God, which confers a perennial good! The Canticle Benedictus. The Prayer as above. At Second Vespers, the antiphons from Lauds over the ferial psalms. Chapter. The Lord gave confession to St. Etho, and in the lofty word of glory; with his whole heart he praised the Lord, and loved God who made him. Thanks be to God. Hymn: Of the prelate, as above. At the Magnificat, Antiphon. O goodness of Christ Jesus, O grace! direct our paths to the rewards which you keep for the Faithful for the merit of virtue; give to your suppliants Etho as a refuge, unto the joy of salvation. O how happy the gift of God, which confers a perennial good! The Prayer as above.

[13] The Mass. Hither pertains that in the particular Masses of the Order of St. Benedict and of the church of St. Lambert of Liessies, from a Manuscript Missal, printed at Mons in the year 1640, on the XVII of May, on the feast of the commemoration of St. Etto, Bishop and Confessor, the Mass Protexisti is said. The Epistle, Beloved of God and men. The Gospel: A certain man, going into a far country; as Papebroch left noted, adding moreover that on the X of July, on the birthday of the same, the Mass Statuit is said. In both places the prayer: May the holy intercession of blessed Etto, thy Confessor and Pontiff, we beseech thee, O Lord, reconcile us to thy Majesty, that, freed from the vices and impediments of this world, we may truly love thee alone, and with a free heart hasten to things eternal.

[14] For the relief of which evils St. Etto is wont to be invoked. The same Manuscript sent hither by the praised Lord Abbot teaches for the remedy of which diseases or necessities this Saint is wont to be invoked, explaining this matter in the following words: As very many of the Saints reigning in heaven have, by the dispensation of the divine decree, a particular grace of helping by their merits and intercession those living in this prison of exile, and of relieving them from various afflictions of diseases (provided, however, that their patronage be sought with due invocation from the whole heart), so this our Saint obtained from God, the liberal dispenser, the power of prolonging life (provided, however, that it be expedient) for those who are in their last extremity. A pilgrimage is also wont to be undertaken to him by the Faithful to the said place of the Priory, for the preservation and safety of oxen, cows, and animals of the horse kind, and for their deliverance from the evils and infirmities by which they are sometimes held. Which may be seen in the appended little picture; to be understood partly from what has been said, partly from what will be said in the life from number 12, where it is narrated that the Saint gave to a herdsman, mute from birth, the use of speech by a stroke of his staff; which miracle you see here depicted.

St. Etto, Irish Bishop.

[15] Concerning his confraternity. This too, says the praised Manuscript, especially reveals the eminent cult and veneration of the faithful toward the said Saint, that in the parish church of the place of Don-Pierre a confraternity has been erected under the patronage of his name, in which many inscribe their names, and it is of its institution that at first entry into it 12 stivers be paid in offering; and finally each year three half-pieces for the most august performance of one Mass to be celebrated weekly. In what year the said confraternity was erected, I do not read there. It is established that another Confraternity in the village of Bienvillers, subject to the most illustrious Bishop of Arras, had not yet been erected on the XVI of June in the year 1630, although at that time it had been ordered by the same most illustrious Bishop of Arras that it should be erected, as William Wallet, pastor of the said village of Bienvillers, attests in his letters; writing that the cause of the delay was the great division which exists among the parishioners (for there are two churches in the same village), each side contending that its church was the parish church. And from these things it is manifest that no ordinary veneration is bestowed on St. Etto in the parts of Hainaut; which moreover is most solidly proved from those things which we shall presently pursue to the same purpose.

* acroama (an oracle, a sound heard).

§ III. The annual festival; the tomb; miracles; the place where the body once rested, subject to the abbey of Liessies, and enriched with possessions; the body forbidden to be carried away thence.

The same Manuscript as above, moreover, says: each year, on the return of the solemn day of the Lord's Ascension, The annual veneration of the Saint, frequented with solemn procession; the dedication of the chapel of the Priory is celebrated, and, the solemnities of the Masses being performed, a famous procession is held, to which a huge throng of peoples gathers, both from our Belgium and from the near and remote places of the neighboring provinces, for the sake of paying their vows to the Saint. But the tenth of July, on which his birthday recurs, is held very celebrated by the inhabitants of the place. They abstain from all servile work, and so great and so extended is the circuit of the procession (in which the reliquary is conveyed on a four-horse carriage, and a retinue of very many horsemen follows) that it is easily drawn out over the space of three leagues. The Office of the birthday in the parish of the place is entirely the same as that which is sung in the monastery of Liessies, and all the days of the Octave are held celebrated there.

[17] Then, with no interval of words, it is thus discussed there concerning the tomb of the holy Confessor: [in the ancient tomb he is shown sculpted as a Bishop: the miracles not recorded in writing.] But how and when the body was raised from the earth is not handed down in writing. This, however, must not be passed over in silence, that in the nave of the parish church of Don-Pierre, there is to be seen, opposite the high altar, an ancient stone tomb, erected in his memory, upon which he is seen lying, sculpted in white painted stone, in pontifical form with mitre and crozier. And concerning the miracles indeed these few things follow: As for the power of signs and miracles; we do not doubt that hitherto in effecting them he has wondrously excelled in both places (I mean both at Liessies and in the chapel of the Priory), and that even now he is wonderful in continuing them; which is sufficiently plain from the frequent invocations and also the frequent pilgrimages of the faithful, by which they venerate him and call him down to their aid. But hitherto in neither place has there been a custom of reducing them to writing.

[18] [A diploma, given by Nicholas, Bishop of Cambrai, comprising chiefly three heads, is here exhibited;] Nicholas, Bishop of Cambrai, in number among those Prelates the 42nd according to the Sammarthani, issued a diploma in favor of the place where the body of our Saint once rested, comprising chiefly three heads; namely, the donations made by the Lord of that place to the abbey of Liessies; then the place itself, Donum-Petri, commonly Don-Pierre, subjected to the aforesaid abbey

subjected, with the privilege of establishing there as many monks as can be sustained from the donations there assigned. Finally, a severe prohibition, by which it is forbidden that anyone presume to transfer the body of the Saint elsewhere. Have here the diploma itself, in which you may safely see each thing expressed. In the name of the Lord. I, Nicholas, by the grace of God Bishop of Cambrai, to this generation, and to that which is to come, forever. Since those things which are lawfully and by canonical order handed over to the churches by Bishops and Princes and the other faithful of Christ, in the course of time, with the intervention of long duration, frequently slip from memory, we have thought it useful to note in writing and commend to the memory of posterity those things which have been piously and canonically done by us. Let both present and future therefore know that William of Don-Pierre, for the salvation of his soul and of his predecessors and successors, gave the altar of Fissau with its appurtenance, Don-Pierre, with all that he possessed, both in allods and in fixed holdings, and the allod of Florbech, in male and female serfs, in census-lands, in fields, meadows, groves, waters, and all uses lawfully pertaining to himself and to the church of blessed Etto; two altars also, Scarbes and Florsies, with all pertaining to it, he resigned into our hands freely and absolutely for the use of the church of Liessies.

[19] [namely, the donations made to the church of Liessies, the place of Don-Pierre subjected to the same, the body of St. Etto forbidden to be carried off.] But we, for our own salvation and that of our people and the remedy of souls, have handed over all these aforesaid things freely and absolutely to the church of Liessies (saving the synodal right and that of the Bishop and his ministers), yet on this tenor and agreement, that the church of Liessies shall place in the church of Don-Pierre as many monks as the aforesaid things can suffice for food and clothing. But the Lord Abbot shall be bound to honor and maintain that place, to the honor of God and of the sacred body resting there, in things acquired and to be acquired, and to order the service there. Whomsoever he shall wish to appoint or depose, it shall be in his will and disposition. This too we think must not be passed over, that the sacred body of St. Etto no abbot, no monk, no person whatever shall move from its place, so as to remain translated elsewhere. But if the covenant of this whole condition shall be observed less carefully or negligently by the church of Liessies or the Abbot, how it ought to be corrected shall remain in the counsel of the Lord Bishop and the church of Cambrai. But that these things may perpetually remain ratified and unshaken, we have caused the present page to be written, and to be fortified with the impression of our seal, and, a blessing and peace being given to the observers, we promulgate the sentence of excommunication against the violators. These things were done publicly in the sight of our church in the year of the Lord 1162, the 26th of our episcopate. The sign of Theodoric, Provost and Archdeacon; the sign of John Alardus; the sign of Eurardus, Archdeacon; the sign of Hugh, Dean; the sign of Walter, Cantor; the signs of John and Walter, Priests; the signs of Bartholomew and Walter, Deacons; the signs of Robert and Anselm, subdeacons.

[20] To this diploma the several-times-mentioned Manuscript subjoins, The donor of the church of Don-Pierre made a monk of Liessies. here to be declared in passing, what the book of obituaries of our house of Liessies reports concerning the aforesaid William of Don-Pierre: where it is thus read: On the day before the Nones of October, William, of pious memory, holily died; whose benefice is the church of Don-Pierre; the body of blessed Etto, the altar of Fescau, the altar of Sclarbis, of Floresies, the allod of Florbec, and the whole village with its appurtenances, with the tolling of the bell and 12 poor men. On whose anniversary the Prior of Don-Pierre shall provide the Convent with 20 shillings. The Chronicle of Liessies thus briefly in the same Manuscript: William of Don-Pierre gave to the monastery of Liessies the church of Don-Pierre, and the body of blessed Etto, at the same time conferring many possessions. This William is written to have been a monk and acolyte. He died on the 6th of October, in the year 1160. Furthermore, for a fuller knowledge of this William, there are added in the Manuscript those things which Louis of Blois observed on the aforesaid passage in the Chronicles of Liessies. Which, since they contain a genealogical series, comprising some descending from the family of Don-Pierre, I silently pass over, as foreign to our purpose.

[21] The Manuscript proceeds to the munificent donations, immunities, and privileges with which the church of Don-Pierre was most abundantly adorned. Authentic instruments are recounted Nor indeed did William of Don-Pierre alone enrich the church of blessed Etto with a bounteous donation of his patrimony, but other devout persons also strove to endow and augment this same church with temporal goods for the salvation of their souls; among whom shines also Juinus of Don-Pierre, as is plain from two letters of confirmation of Peter, Elect of Cambrai: the former of which run in this manner. In the name of the holy and undivided Trinity. Peter, by the grace of God Elect of Cambrai, to both present and future, forever. Human industry diligently provided for itself in the invention of letters: for through their records, whatever things are done or acknowledged in the presence of secular or ecclesiastical Judges are handed on to be retained in the memory of posterity. Therefore we wish both present and posterity to know that Juinus of Don-Pierre, for the salvation of his soul and of his predecessors, whatever he possessed in every way in that village, with turf and branch, placed solemnly upon the altar in the church of St. Etto, whose parsonage belongs to the church of Liessies, and before all the parishioners gave and granted it in alms to that church, his wife and sons being present and ratifying it. Yet this condition was interposed in this donation, that the aforesaid Juinus and his wife and sons should during their lifetime receive the usufruct of that possession, the church retaining the dominion and property of the thing.

[22] The witnesses: Helgotus, Abbot of Liessies; William, cleric of Don-Pierre, of the donations, Gonterus, cleric; Bernard and Ingobrannus, presbyters; Simon and Emelinus, knights; two bailiffs, John of Condet, John of Lessuel. But afterward, on the death of his son Philip, the oft-mentioned Juinus and his sons acknowledged a second time what they had done before, Emelinus, brother of the same Philip, being present and granting it, who had not been present at the former donation. Whatever also they possessed on this side of the Hedge of Avesnes or in the vicinity of Don-Pierre, with turf and branch, they offered upon the altar of St. Lambert of Liessies, in the name of alms, to God and the church. The witnesses: Arnulf, bailiff of Avesnes; Simon and William the younger; and the whole Convent of Liessies. But thirdly, Robert, son of Juinus, his father standing by, now a monk of Liessies, in our presence at Liessies, completed a third time what he had confirmed by a twofold grant, under these witnesses: William of Don-Pierre, Roger of Wavrin, Giles of Contricort, Master Gerard, and very many others. That therefore this donation may remain firm, we confirm it and corroborate it with our seal. Done in the year of the Lord 1172.

[23] granted to the church of Don-Pierre, The latter letters of Peter, Elect of Cambrai, concerning the same donation of Juinus of Don-Pierre, made to the church of St. Etto, and concerning the acknowledgment of the sons of Juinus, were framed in these words: In the name of the holy and undivided Trinity, of the Father and of the Son and of the Holy Spirit. Amen. I, Peter, by the grace of God Elect of Cambrai, to all the sons of the church, both present and future, forever. No small benefit is conferred in any affairs, when that which has been collected and united by the works and expenses of friendship is preserved by the zeal and tranquility of mother Concord. Therefore in ecclesiastical agreements one must strive in every way lest those things which ought to enjoy the light of clarity be obscured by the darkness of discord. Let us therefore do that which may profit the enlightenment of posterity, the wrappings of ignorance being dispelled, so that it may fear to encounter anything of the sinister part. We wish it to be known both to present and to their posterity, that Juinus of Don-Pierre vigilantly provided for the salvation of his soul, and whatever he possessed in every way in the parish of the aforesaid village, with turf and branch, solemnly in the church of St. Etto, belonging to the church of Liessies, his wife and sons assenting, in the sight of the whole church, offered to God, after his own death and that of his sons and his wife, the usufruct being reserved to himself and to them while they lived.

[24] The witnesses present at this donation were: the Lord Abbot Helgotus, in the presence of witnesses. William, cleric of Don-Pierre; Gonterus, cleric; Bernard and Ingolerandus, presbyters; Simon and Emelinus, knights; two bailiffs, John of Cuyndet, John of Lessuel. But afterward, on the death of his son Philip, they alleged by a second acknowledgment what they had done before, and Emmelinus, brother of Philip himself, who had been absent from the former donation, was present at this second one, and whatever they possessed in every way on this side of the Hedge of Avesnes, or in the vicinity of the village which is called Don-Pierre, or of Fescau, with turf and branch, they offered upon the altar of St. Lambert in the church of Liessies, to God. The witnesses of this donation are: Arnulf, bailiff of Avesnes; Simon [and] William the younger; and the whole convent of Liessies. But thirdly, Robert, son of Juinus himself, his father standing by, now a monk of Liessies, in the presence of the Lord Peter, Elect of Cambrai, at Liessies, completed a third time what he had confirmed by a twofold grant. The witnesses of this grant are: William of Don-Pierre; Roger of Wavrin; Gilio of Gondricort; Master Gerard; and very many others. Done in the year of the Incarnate Word 1172.

[25] A certain Theodoric, Lord of Wallecuria, wished his affection also toward the oft-mentioned church of Don-Pierre Another donation; to be attested by an annual payment; concerning which the following instrument exists: To all who shall inspect the present writing, Theodoric, Lord of Wallecuria, wishes them to acknowledge the truth. Know that we, by the inspiration of divine grace, have conferred on the church of blessed Etto of Dompierre, that we may be helped by his merits with Christ, twelve Namur coins * to be paid in perpetuity on the day of blessed Andrew the Apostle from my revenue to that church or its messengers at Wallecuria. But that this may remain ratified and inviolate, I have delivered the present writing, with the protection of my seal, to the said church. Done in the year of the Lord 1234.

[26] But that privileges and immunities of the place once existed in the Priory of Don-Pierre seems to be gathered even from the single rescript of the most illustrious Bishop of Cambrai, privileges and immunities. Guido of Laon, drawn up in this form of words. G. (that is, Guiardus of Laon, otherwise Guido, as it is in the Sammarthani), by the grace of God Bishop of Cambrai, to all who shall see the present letters, greeting in the Lord. When, visiting our diocese, we had turned aside to the priory of St. Etto of Don-Pierre, which is a house of the church of Liessies, and had there passed the night, our affairs pressing; we wish it to be known to all that on that occasion we did not turn aside there by reason of any right of ours, nor that by this any prejudice be generated to us or to the said house. Given in the year of the Lord 1242. On the Thursday before the Sunday which is sung Esto mihi. The collector of these documents observes that the praised Prelate brought no sluggish effort, with certain others, to the institution of the feast of the Venerable Sacrament, revealed to St. Cornelia, called of the mountain of

Corvillon; and also to have placed the body of St. Gaugericus in the reliquary in which it now rests, in the year 1245; whom the Sammarthani place as having paid the debt of nature in the monastery of Affligem, of the Order of St. Benedict in Belgium, in the year 1247.

* coins.

§ IV. The body of the Saint first translated to Mons in Hainaut, thence to Liessies, and honorably laid up.

Both these translations are asserted in a copy of a writing drawn up by the most illustrious Lord Robert de Croy, Bishop of Cambrai, The Bishop of Cambrai on this matter, whose copy I here exhibit, inserted by the collector of the manuscripts among other things pertaining hither: To all and each who shall inspect, see, read, and likewise hear the present letters, Robert de Croy, by the grace of God Bishop and Duke of Cambrai, Prince of the Holy Empire, Count of the Cambrésis, etc., Judge and executor for the things below written, specially committed and deputed by Apostolic authority, greeting in the Lord, and firmly to obey these our mandates, nay more truly Apostolic ones. The letters of the most holy Father in Christ and our Lord, the Lord Paul, by divine providence Pope IV, in the form of a Brief under the ring of the Fisherman, surrounded with a parchment cord, dispatched, sound indeed and entire, not vitiated, not cancelled, nor suspect in any part, but altogether lacking all defect and suspicion, presented to us on behalf of the Reverend Father, the Lord Louis of Blois, present Abbot, and the Convent of the monastery of Liessies, of the Order of St. Benedict, of the diocese of Cambrai, the principals principally named in the same letters, before the notary and the witnesses below written, we received with that reverence which was fitting, under this tenor:

[28] he exhibits the letters, On the back, namely: To the Venerable Brother, the Bishop of Cambrai: but within, in the upper margin, Paul Pope IV, and then after. [Venerable Brother, greeting and Apostolic benediction. Our beloved sons, Louis of Blois, present Abbot, and the Convent of the monastery of Liessies, of the Order of St. Benedict, of your diocese, lately caused it to be set forth to us that their said monastery has, laid up in a wooden chest, the body of St. Etto the Confessor, which is wont to be guarded in the oratory or chapel of a certain regular place of the said monastery, or of a place dependent on it, called a Priory, situated in the district or village which is called Don-Pierre, also of your diocese, by one monk of the same monastery, by the license of the Abbot then existing, dwelling in the said place, and that even now, on account of the war, because such district or village is situated on the borders of the County of Hainaut next to France, it has been transported, as it has always been wont to be transported in time of war, to a certain house of that monastery situated in the town of Mons, likewise of your diocese. And, as the same exposition subjoined, they, that the said Body may be held in greater veneration, and that a greater spiritual consolation may thence come to them, desire to have it transferred or transported to a worthier place, namely their monastery itself, in which the divine Offices are daily celebrated religiously and devoutly, and the discipline of religion is duly and honorably kept; yet they doubt whether this is lawful for them without our license.

[29] given to himself by Pope Paul IV, Wherefore they caused humble supplication to be made to us, that we would deign, of our Apostolic benignity, to grant them license of transferring or having transported the said Body (as is aforesaid), and otherwise to provide opportunely in the premises. We therefore, who willingly, as far as we can with God, assent to the vows of persons devoted to religion, by which provision is made for their spiritual consolation, being inclined to such supplications, not having certain knowledge of the premises, commit and command to your Fraternity by these presents, that, if it is so, you grant by our authority to the same Louis the Abbot and the Convent license to transfer or have transported the said body from such Oratory or chapel or house, to their said monastery, reverently and with due pomp or reverence, and to place it in some fitting place of the church of that monastery, and to retain it there perpetually, the license of anyone whatsoever on this matter being in no way required; yet so, that they be bound to leave in such oratory or chapel, or to send thither, some bone or particle of the same body, for the consolation of the people of the said district or village, and that they may freely and lawfully be able to do so; you shall grant license by our authority; restraining any gainsayers by ecclesiastical censures and other opportune remedies of law, appeal being set aside, the aid of the secular arm being also invoked for this, if need be.

[30] Notwithstanding any Apostolic constitutions, and also the general or special constitutions and ordinances of Nicholas of good memory, by which he grants that the body of St. Etto be carried to Liessies: formerly Bishop of Cambrai, issued in provincial and synodal councils, and the foundation of that regular place, and the statutes and customs of the aforesaid monastery and Order, corroborated even by oath, by Apostolic confirmation, or by any other firmness, and also the privileges granted and Apostolic letters, even to the aforesaid monastery, Order, and place, under whatsoever tenors and forms, and with whatsoever derogatory clauses of derogatories, and annulling and other decrees, granted, approved, and renewed in any way, even at repeated times, even if in them, among other things, it be expressly provided that no abbot, no monk, nor any other person may move the said body from its place, so as to remain translated elsewhere. And that if this be observed less carefully and negligently by the Abbot, how it ought to be corrected should remain in the counsel of the Bishop for the time being and of the church of Cambrai. To all which — holding their tenor as expressed, as if it were inserted word for word in these presents, nothing at all omitted — we specially and expressly derogate as to the premises, notwithstanding whatsoever contrary things, or if to any, jointly or severally, it has been granted by the Apostolic See that they cannot be interdicted, suspended, or excommunicated by Apostolic letters, not making full and express and word-for-word mention of such an indult. Given at Rome, at St. Mark's, under the ring of the Fisherman, on the 22nd day of July 1555, in the first year of our pontificate. Jerome of Cadiz. V. Macharanus.]

[31] After the presentation and reception of which Apostolic letters, by the force of which the said Bishop, made to us, and by us (as is premised), we were, on behalf of the same Lord Abbot and Convent, the principals principally named in the same letters, requested with due instance, that we should proceed to the execution of the aforeinserted Apostolic letters and of the things contained in them, and that we should grant them license as to the body of St. Etto the confessor, laid up in a certain wooden chest, which is wont to be guarded in the oratory or chapel of a certain regular place of the said monastery, or of a place dependent on it, called a Priory, situated in the district or village which is called Don-Pierre, of our diocese of Cambrai, by one monk of the same monastery, and which for now, on the occasion of the wars recently past, is found transported, as hitherto has been the custom when wars occur, to the house of the said monastery, situated in the town of Mons of our said diocese — that we would deign to grant license of transferring it to the said monastery of Liessies and honorably placing it in some fitting place in the church of the said monastery, according to the form delivered or directed to us by them from the Apostolic See.

[32] We therefore Robert the Bishop, the aforesaid judge and executor, the due inquiry into the matter being committed to his suffragan and others, considering that such request was just and consonant with reason, and wishing reverently to execute the Apostolic mandate directed to us in this part, as we are bound, because, on account of our grave infirmity, we are not able to be present at the inquiry to be made concerning the verification of the things contained in the same letters, thought fit to depute, and by living voice deputed, the reverend father, the Lord Martin Cuper, Bishop of Chalcedon, Abbot of Crespin, our suffragan, and the venerable Lord Master Gabriel Caille, our Official, who, together with the provident man Adrian Loir, public notary and auditor of our spiritual court of Cambrai, should duly make such inquiry, afterward to be reported to us. Which Lords, the Suffragan and Official, the burden of such deputation being undertaken by them, made the inquiry concerning the things contained in the same letters, and reported it to us. And because, both from the production of various rights and muniments made on behalf of the same Lord Abbot and Convent before the same Lord Suffragan and Official, and from the sayings and depositions of the witnesses also produced and diligently heard and examined by them, we found the things set forth, deduced, and narrated in the aforeinserted Apostolic letters to be true; therefore by the Apostolic authority committed to us, and which we exercise in this part, we have given and granted to the aforesaid Lord Abbot and Convent license to transfer or have transported the said body of blessed Etto the Confessor from the said house to their aforesaid monastery of Liessies, reverently and with due pomp or reverence, and to place it in some fitting place of the church of that monastery, and to retain it there perpetually; the license of anyone whatsoever on this matter being in no way required; yet so, that the Abbot and Convent be bound effectually to transmit to the said oratory or chapel of Don-Pierre some bone or particle of the body of the same St. Etto, for the consolation of the said district or village, and that they may freely and lawfully be able to do so; by the aforesaid Apostolic authority granted to us in that part, we have given and granted license, and give and grant it by these presents.

[33] he gives the faculty of transferring the body to the said place. All and each of which things we announce, intimate, and notify to you all and each aforesaid, and to each of you in solidum, and bring to the knowledge of you and of each of you, and wish them to be brought by these presents, nor may you be able to pretend any ignorance of the premises or of any of them, or in any way to allege it. In faith and testimony of all and each of the premises, we have ordered the present letters, subscribed with our own hand, containing our process, to be made, and to be subscribed and published by the same Adrian Loir, our notary and auditor, above and below written, and we have caused and ordered them to be fortified with the appending of our seal. Given in our city of Cambrai in the year of the Lord 1556, on the 17th day of the month of July, in the second year of the pontificate of the same most holy Lord our Pope, there being present the discreet men, the Lords Master William Claix, canon of the church of Cambrai, and John Ricquier, cleric of the diocese of Thérouanne, our familiar, witnesses called and asked to the premises. A little below, on the side, was written R. de Croy. And a little lower, under the fold, were these words: And I, Adrian Loir, cleric of the diocese of Arras, public notary by Apostolic and Imperial authorities, and a notary enrolled in the archive of the Roman curia, admitted according to the sanction of the Imperial Majesty, because I was present at all and each of the premises, therefore have here subscribed myself, together with the subscription of the proper hand of the aforesaid most reverend Lord, the Lord Bishop of Cambrai, and the appending of his seal, being asked and required, with the sign of the same notary on the side, to which was subscribed: Faith is the foundation of justice. Above the fold was written: By the most reverend and most illustrious Lord. Lemanguier.

[34] You have an account concerning the sacred remains of St. Etto, on the occasion of the wars first translated to Mons in Hainaut, The adorning of the relics that they might be in a safer place, then to the abbey of Liessies, for the sake of greater veneration; now learn the decorations of the relics which followed the oft-mentioned translation, confirmed by the authentic testimony of the most ample Abbot Blosius, by which he attests what was done concerning the reliquaries destined to contain the said relics. Behold his words for you: In the third year after the body of St. Etto had been translated into the church of Liessies, by the consent and ordinance both of the Supreme Pontiff and of the Bishop of Cambrai, that is, in the year of the Lord 1559, I, Louis of Blois, unworthy Abbot of the monastery of Liessies, took care to have made, and silvered, and gilded, to the honor of the aforesaid Saint, a certain tabernacle, supported by four columns, to place in the midst of it a small bier or casket, ennobled with the relics of the same St. Etto, which, together with the larger and ancient bier containing the body of blessed Etto himself, was long kept in the oratory of our priory of Don-Pierre. In the upper part also and the roof of which tabernacle I placed (before it was closed) the largest and most beautiful bone of the aforesaid Saint with its old wooden case, made in the likeness of a human arm, in which it had been inserted. I placed likewise in the same roof the venerable particles from the sacred head of the same Saint, in the year above mentioned, on the 22nd day of the month of June, there being present the religious and upright priests, the Lord Paschasius Sestrebech, Prior of Liessies, the Lord Ursmar Dassonleuille, Procurator of Liessies, Master Andrew Franquart, pastor of Avesnes, and Master Remigius Jonnequen, chaplain of the priory of Don-Pierre.

[35] There exists moreover another testimony of the praised Abbot concerning the renovation of the bier, in these words: About the same time the small bier or casket of St. Etto itself, confirmed by the words of the Abbot of Liessies, Blosius; which appeared very old and misshapen, was anew renovated on the outside, that is, gilded. In testimony and memory of the aforesaid things, I, Louis of Blois, and the other aforenamed priests, have subscribed our names to this document with our own hand, on the year and day above said. It was subscribed: Louis of Blois, Abbot of Liessies; Paschasius Destrebach, Prior of Liessies; Ursmar Dassonleuille, Procurator of Liessies; Andrew Franquart; Remigius Jannequen, chaplain in the Priory of Don-Pierre.

[36] [to which is added the adorning of the body, and of the head separated from the body.] Why should I mention the other adornments of the sacred deposit? the same collector saying in the Manuscript: But the pledges of the aforesaid Saint which were translated to Liessies are seen adorned with such decency and ornament, that indeed the sacred body is enclosed in a gilded wooden chest, over which is drawn a garment of pure silk, distinguished with flames and little stars. But the head, separated from the rest of the body, the most illustrious and most reverend Lord, the Lord Francis vander Burch, in the year of the Lord 1618, on the sacred day of All Saints, the solemnities of the Masses being performed by the Convent, placed in a very noble silver case, representing the likeness of a human figure of a Pontiff, which the Reverend Lord Antony de Winghe of pious memory, the most deserving Abbot of Liessies, watched over to have most carefully fashioned by the hand of a goldsmith. The following paragraph will supply a new notice concerning the communication of the sacred relics, of whose adornment we have already treated.

§ V. The relics; the time of death; the episcopate; the Manuscript which we here give.

[The abbey of Liessies long had relics of the Saint, before the body was translated thither;] Blosius, Abbot of Liessies, whose memory is in veneration, whom in the immediately preceding § we saw to have obtained from Paul IV, the Supreme Pontiff, the body of St. Etto, was not the first to bring relics into his Abbey together with that sacred body, the abbey having enjoyed the same long before that time, as the aforementioned collector attests in the Manuscript, whose words I recite: Here meanwhile it must be said that, although the Reverend Lord Louis Blosius obtained from the Apostolic See for the church of Liessies the venerable body of St. Etto, nevertheless for some centuries before, the same church enjoyed certain remains of his sacred body, as the author of our Chronicle left written to posterity in these words: "Agnes of Avesnes built at Liessies the basilica of blessed Mary in the monastery, and the basilica of St. John the Evangelist outside the monastery. At her own expense also she ordered to be made, in the year of the Lord 1128, the bier of St. Hiltrudis, covered on all sides with most thin silver plates, in which bier were placed the relics of the same virgin, enclosed within an ivory casket. There were laid up also in the same place beautiful relics of St. Etto, to the glory of almighty God and our consolation."

[38] But with how great accuracy and fidelity the praised Abbot satisfied the condition with what relics at Don-Pierre expressed in the pontifical diploma, which see above at number 29, is clear from those things which the Manuscript subjoins, whose words I bring forth; since they suggest a new notice concerning the relics of the Saint: Nor is this to be passed over here, that, since in the Bull of the Supreme Pontiff the Reverend Lord Louis Blosius was permitted to take and transfer from the oratory of the village of Don-Pierre into the oratory of St. Lambert of Liessies the body of the most holy Etto, yet under this law, that he should be bound to leave in the oratory or chapel of the said village of Don-Pierre, or to send thither, some bone or particle of the same body, for the consolation of the people of the said district or village, he, obeying the injunction, most faithfully and most readily left a bone from the aforesaid body to be preserved in the same chapel of St. Etto; moreover he renewed, decorated, and restored to brightness the biers or caskets, worn out by the injury of time, in which such relics were laid up; as is plain from the writings made on this matter.

[39] And first indeed concerning the relics bestowed, thus testifies to the memory of posterity, in this brief document, the Lord Nicholas Murgaux, by the command of Blosius others are added. Dean of the Christianity of Avesnes, whose words are brought forth: [In the year of the Lord 1559, on the 12th day of May, at the instance of the most reverend Abbot of Liessies, Louis of Blois, and by the permission of the Lord Vicars of the church of Cambrai, I, Nicholas Murgaux, Dean of the Christianity of Avesnes, in the presence of the below-written witnesses, with honor and with the greatest reverence I could, opened the small bier of St. Etto in the priory of Dompierre, where I found a certain bone of the said Saint, and I placed and shut up together with it another bone, exhibited by the aforesaid most reverend Abbot, to remove the suspicion of the parishioners and confreres of the confraternity of Dompierre, who believed that no relic of dignity was within; nay, that what was within had been carried off by the French, there being present Master Roland Gilliart, curate of Marbaix, Master Remigius Jonnequen, chaplain of the priory of Dompierre, presbyters; John Baligand of St. Hilary, John Lescohier of Avesnes, laymen; likewise Nicholas Lobbes of Maçon, and Nicholas of Marbaix, clerics, witnesses worthy of credence, called to this. It was subscribed: So it is; I, Nicholas Murgaux, curate of the church of St. Ursmar of Eppe-le-Sauvage, and also Dean of the Christianity of Avesnes, attest and confess by this my writing that all and each things, as is premised, are true.

[40] Among the other villages of the diocese of Arras, one is numbered, Concerning the relics in the village of Bienvillers, by name Bienvillers, of which mention fell above, lying to the south of Arras, and forming a triangle with that city and Bapaume, distant on both sides by nearly equal distance. The pastor of that village, of whom above, number 15, being consulted about various things which can be asked concerning St. Etto, the patron of the place, by some monk of Liessies, perhaps the same Thomas Luytens praised above, in letters given the 16th of June 1630, thus answers in French concerning the relics of the same Saint, which can be thus translated into Latin: You ask whether we have any relics of this Saint? I answer that we have a certain bone of the arm, as we believe in good faith, and several others individually, such as of St. Clement, of the eleven thousand Virgins, and others, which the Lord Reverend Bishop of Arras visited last year, making his visitations in our parish.

[41] That we may briefly add something about the time of death, in which our Saint departed to those on high, and the time of death, in which the Saint died; it must be known that no difficulty occurs on this point, since it agrees well enough among the Authors that he died about the middle of the seventh century, or somewhat later. Thither conspire the chronological marks heaped together by the writer of the life at number 7, where, by enumerating various Saints flourishing about the middle of the seventh century, he signifies that they were coeval with St. Etto. The same epoch is confirmed from the third life of St. Aldegundis, of whom on the XXX of January, who died, as is there placed, in the year about 673; for in the said life, number 12, it is reported that, among others, St. Etto was present at the monastery dedicated by St. Aubert, Bishop of Cambrai, in honor of the holy Mother of God and perpetual virgin Mary, and of the holy Apostles. The more recent authors are added. Wion marks our Saint at about the year 650. Miraeus in the Fasti, page 392, at the year 651; but Castellanus at the year 652. Le Cointe, deferring him rather far, attaches him to the year 674. Whence you may gather that his birth is to be fixed about the end of the sixth or the beginning of the seventh century, no more certain epoch of his birth being anywhere handed down, so far as I know, which we might follow.

[42] finally, concerning his episcopate. Whoever shall have read through this preliminary commentary will have abundantly perceived that the title of Bishop is fitted to our Confessor in very many places, as you have in the announcements of the Martyrologies, number 2. In the proper lessons, number 5, he is called not only Bishop, but repeatedly is called an Irish Bishop. Nay even, as is there asserted, it is absurd to deny that he was exalted with the honor of the prelacy, whom both here we read to be a bishop, and in his deeds we know to be called a priest; since in the sacred page the name of priesthood is wont to be assigned to none but the pontiffs alone. The ancient tomb of the parish church in Don-Pierre represents Etto in the form of a Pontiff with mitre and crozier, as you have at number 17. All which, although they do not press so much as to prove the matter, Baldric, a most ancient writer, naming him a Scot, but abstaining from the title of Bishop, I easily allow our Saint to be held a bishop and to be called Bishop, judging that something must be conceded to the common appellation, which seems in a manner to have passed into a tradition, which I venerate. Let us therefore grant that, if he was a bishop, he was a regionary or Apostolic Bishop, such as very many existed in Belgium in ancient times, Scots, English, or Irish; concerning whom consult the preliminary commentary of St. Rumold on the 1st of July, §7, from number 78, where you will find various things collected pertinent to the present purpose.

[43] An observation on the life which is here given. The life which is here committed to the press was sent by the Lord Christian le Roy from Liessies, in the year 1636, marked with this title: The Life of St. Etto, Confessor of Christ, the title of Bishop or Pontiff being omitted. By what Author, when, in what place it was written, is not disclosed. In digressions, before the Author comes to the deeds of the Saint, he indulges so immoderately that he easily spends a third part on them. At number 7 he designates the Pyrenees mountains and the Alps for the Roman journey. There Algisus and Aldegisus is divided into two persons, whom Baert, treating of him by design on the second of June, page 223, number 5, writes that he found to be everywhere one only. Accordingly, the words of the author being interposed

designating the said distinction, Baert rightly concluding says: But I, where we labor enough over one, do not think that another should be sought, that we may labor more; especially since the writer of the Life of St. Etto seems to have been moved to that division by no other reason than by some dissimilarity of name found among various not-ancient authors. So he; who moreover there judged that not much credence should be given to the Author of this life. Besides these few things, I have nothing of which to warn the reader, being about to take account in the Annotations of those things which in the course of the life will seem to need a modest explanation. And so I now subjoin the Life itself.

THE LIFE.

From a very ancient Manuscript of the monastery of Marchiennes, collated with two other Manuscripts of the Lord Preudhomme, Canon of Cambrai, and with the one of Aulne.

Etto, Bishop and Confessor, at Liessies in Belgium (S.)

BHL Number: 2653

FROM A MANUSCRIPT.

PROLOGUE OF THE AUTHOR.

The holy mother of the faithful, the Church, after she was expiated from the dregs of sins by the blood of the sacrosanct side of Christ sleeping on the cross, The Catholic Church adorned with many gifts and now betrothed by true marital right with the ornament of the faith of Moses, receives daily by the manifold offspring of her sons increases the more powerful, the more she is seen to beget those who can bear the insignia of so great a testimony; and, emptied of the blackness of sins by the saving font of baptism, she is now not an Ethiopian woman (to be justly envied), but she whose wisdom one may not moderately admire. For why could you not esteem her wise, who came from the ends of the earth to hear the wisdom of Solomon? The Queen of Sheba therefore came to Solomon, to seek out from him the secrets of wisdom. The Church came, whitened above the snow, not to Egypt darkened with the shadows of ignorance, but to Jerusalem, to see the brightness of the heavenly vision. She came not to Moses, speaking more nearly with the Lord, but to Christ, unlocking to his faithful the secrets of his divinity, preaching pardon to the captives, opening to the shut in. Restored by the medicine of his body and blood, anointed by the unction of his ointment, separated from the waves of the world by the interposition of his wood, and carried over by the saving flood of baptism, she brings forth daily to Christ the buds of a new offspring. The Church found, through the Eunuch in the desert, a fountain, which the Synagogue did not find in the gilded temple: she grew in the Apostles, when their sound went out into all the earth: she is founded on the rock by the firmness of their faith, when their words were spread abroad to the ends of the earth.

[2] She was confirmed in the martyrs, when in their sight she is wondrously propagated by signs and Saints. she was manifoldly adorned with precious death; testified in innumerable ways, she received innumerable miracles of signs: on whom the Martyrs bestowed ornaments, red with the rosy shower of their blood; the Virgins, the insignia of their virginity surpassing the whiteness of lilies: whom the excellent Doctors built upon the top of the mountains; whom the excellent and glorious Confessors raised up above the height of the hills; for whose state they contended even to death against the assailants: such as were those whom blessed Peter, or his successors, sent from Rome to preach the word of faith to the nations of the Franks ^a, St. Denis ^b, sent to Paris; St. Clement ^c, destined for the people of Metz; Valerius ^d, directed to the people of Trier, and he himself with very many disciples and companions; who, gaining many for Christ in many places by their miracles, could not reach everywhere by their preaching. Whence they had left the border-dwelling nation of the Franks altogether unbelieving toward Christ. But after their departure from this light (who, as long as they lived, in a manner held together the kingdom of the Franks by their prayers), charity, the mother of all virtues, gradually cooling, the iniquity of many began to abound.

ANNOTATIONS.

* Otherwise rubore (with redness).

* that is, unbelieving.

CHAPTER I.

On what occasion and with whom St. Etto set out into France from Ireland; the Roman journey; the return into Gaul.

The Huns having ravaged in the dominion of the Franks, The enormity of sins therefore growing strong, after a course of nearly four hundred years from the Lord's Incarnation, the savage nation of the Huns ^a, having gone out from their hiding-places, the Lord God of vengeances permitting, entered Gaul, and reduced the kingdom of the Franks even to the ground. The churches therefore were destroyed, the cities were leveled to the ground: no monastery was left, except one little oratory of blessed Stephen in the city of Metz, where we know his venerable blood to spring up. A great slaughter of men, all Christianity was abolished; whose abolition, to the monk Montanus ^b weeping even to the bereavement of his eyes, it was shown, by the entreaty of the heavenly Spirits, that blessed Remigius ought to be born for the salvation of the Belgic and Gallican church. Blessed Remigius therefore, about to fulfill the office of his name, marked King Clovis ^c with all the people of the Franks with the insignia of Christianity.

[4] [and afterward, King Clovis being baptized by St. Remigius; while the Christian religion flourishes under Clothaire,] From this time forth, the number of Christians gradually growing daily, the kingdom of the Franks was restored in the faith of Christ; until Clothaire the Great ^d arose, father of Dagobert, lover and nourisher of the whole kingdom; who, after he set his son over both the Austrasians and the Saxons ^e; the same Saxons rebelling against his son, left none greater by his sword out of all: and as much as both he and his son held the various kingdoms more powerfully, so much the more attentively did they strive to strengthen the churches of the faithful in the title of Christianity. In whose time so numerous Confessors of Christ shone in the service of the Almighty, that scarcely any monastery is found in the kingdom of the Franks which does not retain, of that same time, if not more, at least one Saint buried in body. Which time I truly pronounce happier than the happiest, in that it flourished with so many and so most perfect fathers.

[5] At the same time therefore a certain man, by name Madelgarius * ^f, Madelgarius came into France; came into France, sprung from noble birth in the island of Ireland ^g. Now Ireland is the island nearest to Britain, narrower in the extent of its lands, but more fruitful in its situation. It stretches from the southwest to the north, whose former parts are enclosed by Iberia and the Cantabrian ocean. Whence the aforesaid Madelgarius, coming, having taken a wife, the daughter of the most noble Walbert, Waldetrude ^h by name, served as a soldier under King Dagobert for a long time. But the will of blessed Waldetrude toward the service of Christ being known; and while he was daily urged by her to follow Christ, he was compelled to pretend that he would do so. Blessed Waldetrude therefore being left, he returned to Ireland, namely the land of his birth, thinking to take another wife there.

[6] But this being discovered, blessed Waldetrude went to Ireland after her husband, with many companions, who is brought back to good by his wife Waldetrude. desiring to fulfill by her exhortations the saying of the Apostle: The unbelieving husband shall be saved by the believing wife. When she had come thither, and had assailed him with many blandishments and exhortations, at last having obtained her wish, she returned rejoicing into France with the same Madelgarius, surnamed Vincent. At that time also not only the nation of the Britons, but also their neighbors (because they are surrounded by the British sea), of the Picts and English and Irish, flourished greatly in the worship of God. For although before they were mocked by various superstitions of demons, yet then they glowed not a little in the faith of Christ, having been converted through blessed Augustine ⁱ long before, so that in them truly that saying was fulfilled: where sin abounded, grace superabounded.

[7] There were therefore at that time seven brothers, with whom St. Etto and six others set out into Gaul. concordant in one spirit and faith in Christ, although we are not certain of all whether they were german by carnal birth: Foillan ^k the Bishop, and his brothers Ultan ^l and Fursey ^m, Eloquius ⁿ and Algisus ^o, Etto and Aldegisus *. These therefore, by equal consent and one will, knowing that rarely can anyone be perfect in his own fatherland, came by ship into France with the aforesaid Madelgarius and blessed Waldetrude, desiring thence, for the sake of prayer, to go to the thresholds of the Apostles at Rome. The ridge of the Pyrenees therefore being crossed, and the height of the Alps, with its ever-frozen heap of snows, they merited, as they had desired, to see Rome. Where, the churches of the Saints being surveyed, asking that the Saints aid them by their suffrages, that to each of them a place of habitation might be assigned by God, they were consoled from heaven by responses of such utterances, by which each one, about to return into Gaul, might know what place ought to be his for perpetual habitation. [Then, Rome being visited, returning into Gaul, they were dispersed into various places.]

[8] Returning therefore into Gaul, each one went to the place destined for him from heaven. The venerable Bishop Foillan, with his brother Ultan, until he was consummated by martyrdom in the wood of Soignes [p], dwelt in the place called Fosses [q], given to him [r] by blessed Gertrude; where also he now rests buried in body. But blessed Fursey, with Adelgisus, having traveled through many places, sowing the word of life, came to Péronne in the district of Vermandois; where he died a most holy death. But St. Eloquius with blessed Algisus dwelt in a certain place, remote from men, between the river Helpe [s] and the Iser [t], in the district of Thérache [u], until, having gained their souls for Christ, they departed this life from the present world.

ANNOTATIONS.

on the 14th of this month, sacred to him. See the rest, ill mixed here, in the same place.

p. The interpolator of the life of St. Gertrude in Mabillon, second Benedictine century, page 466, in the annotations letter a, treats of its situation; calling the wood Sonesia (Soignes), contiguous to Nivelles.

q. A town situated not far from Namur, between the Meuse and the Sambre.

r. The interpolator of the Gertrudian life, of whom presently; after he had related the slaying of St. Foillan the Martyr, whose funeral Gertrude is said to have arranged, thus narrates: She gave to the blessed Man, in a neighboring place which they call Fosses, land where, a monastery being built, he might profit the brothers, and, on account of the nearness of the place, not be wanting to herself. He received it, built a monastery, gathered souls to whom he knew the way of sanctity to have been proposed; and setting over them his brother the Lord Ultan, affairs being ordered for the time, he returned to the virgin. So he went frequently and returned, now visiting the brothers, now the spouse of Christ. When therefore on a certain day he had undertaken a journey, it happened that he wandered through the wood of Soignes, contiguous to Nivelles, and fell into the impious hands of robbers: by whom, out of desire for plunder, he was slain with three disciples, and obtained the palm of martyrdom. But these and other things we defer to the 31st of October.

s. It is a river of Hainaut, at the monastery of Liessies.

t. Otherwise Hisa, commonly the Oise.

u. Commonly la Thiérache, a tract of Gaul in Picardy.

* Otherwise Maldegarius.

* Otherwise Adelgisus.

* Otherwise "martyrio" is absent.

* Otherwise Helpra; commonly the Hespre.

* Otherwise Isara.

* Otherwise Teoracensi.

CHAPTER II.

St. Etto, intent on preparing a solitary place, is not despised with impunity; his familiarity with other Saints; speech restored to a mute man; his virtues; his death.

But the glorious priest of the Lord, Etto, worthy of the proclamation of his good deeds, came, directed from heaven, to the place ^a assigned to him by the Lord, St. Etto intent on preparing a place, upon a river, by name Corbriolus ^b; where, the thickets being cut down, the brambles rooted out, and all superfluous things being now in part extirpated, he strove to build a little place for the repose of his body * after his long pilgrimage, and for free leisure in the worship of God. When, persisting in the labor of his hands, he was long wearied by fatigue, the envier of all good things strove with all his intention to overturn this. For he incited against the servant of God a certain man, by name Jovinus, lord of the same estate from which the Man of God was plucking the superfluous things. Who, anger dictating, kindled with excessive fury, was thinking to inflict on the Man of God deeds crueler than words. But the Lord mitigating his savage mental efforts — the Lord who clothed Saul, agitated by an evil spirit, with the spirit of prophecy — the aforesaid man Jovinus began simply to demand from blessed Etto nothing other than a pledge ^c.

[10] It is not lawful, he said, man unknown to our people, he is hindered and despised by Jovinus, lord of the place; to root out the wood of my right without consulting me. Wherefore it is lawful for me to receive a just pledge from you. But blessed Etto, weaving no delays to the word, offered his axe to that man as a pledge. But the Lord, who hardened the heart of Pharaoh, that in him he might show the power of his might, permitted Jovinus to be hardened for a time, that he might make known to all the merit of blessed Etto. For despising the holy man, and disparaging the smallness of his pledge, he threw the offered axe with a reproach into the brambles, presumed to touch his cape lying there, and straightway began to wish to go away; which the Lord did not suffer to pass unavenged.

[11] For straightway that cape stuck to his hand. not with impunity. But he, considering that the penalty of so great a guilt was turned back upon himself for the cloak ^d taken from the Man of God, with excessive cries begged pardon, insisting, tirelessly kissing his knees and hands. At last, the holy Priest taking pity, he was given his former soundness, yet all the possession which he had there being handed over to Etto, his brother being first given as surety for this, to be held there by those serving God by perpetual right. From this time forth the fame of his virtues began to abound, and all the neighbors hastened to commit themselves to his prayers: they were refreshed by the seed of the words of God from his mouth; they consoled him and his with the bounteous blessing of their revenues. But the Man of God himself did not delay to build the aforesaid place under the honor of the Lord * Peter, by which name also that same Church is called even to the present.

[12] The familiarity had with St. Etto by many Saints. But those dwelling round about helped him in this work, expending on the things which he needed from their own possession. Finally, the same Etto did not cease to visit daily blessed Madelgarius, serving God with St. Ansbert at Haut-Mont ^e, whom he had followed from Ireland with the other aforesaid brothers, the pilgrimage being undertaken. Where also there flowed together daily, like assiduous bees to the hives, distinguished leaders of the Christian warfare: blessed Amandus ^f, coming from Elnone ^g; St. Ursmar ^h, with his fellow-bishop ⁱ Erminus from the monastery of Lobbes; St. Walnulphus ^k from the place of Condé; blessed Gislenus ^l from the monastery of Cell; St. Aldegundis ^m from the place of Maubeuge; blessed Waldetrude from the mountain of Castrilocus ⁿ; the wondrous virgin Gertrude ^o from the village of Nivelles; the venerable Priest Foillan with his brother Ultan from the monastery of Fosses, and innumerable holy Fathers, flourishing at the same time throughout all France, conversing with one another about the profit * of their souls.

[13] But blessed Etto attributed this concourse not to his own assumption, but to Christ, Speech restored to a mute man wonderful in his Saints. For he preferred that humble things be thought of himself, than to be deceived by the false estimations of flatterers. As also, restoring a certain mute man to health at that time, he wished in every way to be hidden from all. But Christ did not wish the kindled lamp to be seen covered under a bushel, but, placed upon a candlestick, wished it to become visible to those entering. For what the holy priest Etto altogether wished to be hidden, the Lord (as will be narrated), to intimate the merit of the blessed Man, willed to be in the open.

[14] by a stroke of his staff. For while one day he was making a journey, I know not whither, he found a certain herdsman occupied in the pasturing of his flock: (who, mute, had never given any word to anyone) then perchance taking a sleep opportune for himself. Who, struck by the little staff of the Saint, spoke to the blessed Man this first word: Why do you strike me, holy one? Why is a blow mingled with your holy merits? Could you not otherwise restore me, mute from birth, to soundness, unless you should be seen to strike me with your staff? O happy your pilgrimage! Through which the restoration of speech was made for me! At whose voice blessed Etto, marveling beyond what can be believed, stood astonished. The mute man upon this pressed on with such begun words:

Why do you stand amazed in wonder? why indeed do you shudder at your merits, / if a mute tongue has poured forth silent speech through them? / Do you not remember, O holy and faithful one, of the Lord, / that the she-ass, made to tremble by angelic threats, spoke / to its rider through words; and with a braying tongue / the beast of burden uttered human speech? / Are you forgetful of these things, since Wisdom is wont / oftentimes to open the mute mouth, and, making the tongues of children eloquent, / compels them to bring forth praises? / The man speaking such things, the venerable Etto, giving thanks, / rendered fitting gifts to Christ for the deed.

[15] Amid such tokens of miracles he persisted in continual prayer, [Conspicuous for various virtues; at last foreknowing his death, he warns his own of it;] being daily a Priest and a victim in an odor of sweetness, acceptable to the Lord God of gods, crucified to this world, living to his Redeemer, a receiver of the poor, a helper of orphans, a supporter of widows, a consoler of the mourning in tribulation, a redeemer of captives, in every necessity a most kind advocate for all. Strong in these and very many other virtues, the hearts of his disciples being confirmed in the faith of Christ, he sees in a vision that the day of his death is hastening very quickly. Having therefore called the brothers whom he had gathered to Christ, he made known that the time of his most holy death was at hand. But they, exceedingly troubled, knew not, for sadness, what or what kind of comfort could meet so great a sorrow of their hearts. At last, relieved by the most kind consolation of the blessed Father, they asked that they might at least be commended to Christ the Lord by his bounteous blessing. Which after he did not refuse to do, St. Etto began to apply himself to prayer more than usual, wakeful through the night in vigils, assiduous in fastings, most ready in giving alms to the needy.

[16] But on the same night on which, on the morrow, he was to pass from this life, he saw a vision concerning the tomb, and a sarcophagus being prepared where he was to be buried, shown to him from heaven by the Lord. But soon, awakened from sleep, he ordered a certain godfather of his to go quickly to the curved * road [p], to another godfather of his (whose sons he had received from the sacred fonts), that a sarcophagus be brought to him, which that other was bringing from the wood in his wagon with his oxen, not knowing (as he himself afterward professed) who was to be buried in it in the ground. But he, immediately going out of the house, found on the curved road the sarcophagus brought by the other godfather (as the Man of the Lord had said); which he nevertheless did not delay to bring to the Man of God to be seen.

[17] Receiving therefore the Sacraments of the Lord's body and blood, and fortified with the sacred viaticum, he departs to those on high. about to receive from the Lord in the heavens rewards worthy of his merits, his holy soul, his disciples standing by, amid prayers and psalmody, was loosed from the prison of the flesh. His body was buried in the earth by his disciples and the faithful, to be raised by the Lord after the course of this world, and to be clothed with perpetual immortality; showing assiduously by miracles unto the age, of what merit his soul is with the Lord. But his soul, borne up by Angelic hands, was placed among the fellowships of the heavenly citizens, exulting with the Angels, rejoicing with the Prophets, dancing with the choirs of the Apostles, associated with the Martyrs, united with the Confessors, joyful with the holy Virgins, with unveiled face beholding the Holy Trinity, confessing the true and one deity, as it is, entreating for our transgressions the Lord God of gods, reigning forever and ever. Amen.

ANNOTATIONS.

in the district of Hainaut on the banks of the Sambre: to which Pepin of Herstal relegated Ansbert, Bishop of Rouen. See Hadrian Valesius in the Notitia of the Gauls, page 14, Baldric in the Chronicle, page 255; the preliminary Commentary of St. Ansbert on the 9th of February, page 342, where Haut-Mont is treated; and chapter 8 of the life of the same Saint, where his exile is treated. But whether Saints Etto, Madalgarius, and Ansbert could have lived together at Haut-Mont, you will find on the 14th of July.

p. Perhaps the name of a hamlet or village.

* Otherwise corporalis.

* Otherwise Domini.

* Otherwise Wasnulfus, Basanulfus.

* Otherwise sub eodem tempore (at the same time).

* Otherwise salute (salvation).

* Otherwise curvam (curved).