ON ST. TURIAN OR TURIAVUS, BISHOP OF DOL IN ARMORICAN BRITTANY.
Perhaps in the 7th century.
PRELIMINARY COMMENTARY.
The name, cult, age, time of translation, and Acts.
Turian or Turiavus, Bishop of Dol in Armorican Brittany (S.)
BY THE AUTHOR J. B. S.
Of the Armorican saints it has already often been treated in this work, and the shadows in which their Acts are involved have often been discussed, and not once have we had to speak of the bishoprics, and also of their withdrawal, such as it was, from the metropolis of Tours, Dol, the archbishop St. Turian, and of it erected into an archbishopric
may not be. The situation of the city of Dol you will sufficiently know from this, that it is distant from the celebrated harbor of Saint-Malo about four leagues, but only two from the British sea. In the common catalogues of the bishops of the said city, thus far, at least in those earlier centuries, exceedingly doubtful, there is eagerly placed he of whom here it must be treated, Thurianus or Turianus, elsewhere Turiavus, of the true inflection of whose name there is a contention almost greater than is needful. For Turianus, or Thurianus, stand the most ancient manuscript codices, and almost all the writers, with Vincent Barrali Salerno, the first editor of his Life in the Chronology of the Lerins saints, which he professes to have added at the end of his Saints, page 186, on occasion of the relics transmitted from the Parisian monastery of St. Germain-des-Prés (where today the body of St. Turian is honored with due cult) to his island, together with others of St. Leutfred, whence between those monasteries, toward the end of the 16th century, a certain communion grew up: which we wished here to note, lest it seem to others as well as to us new and unusual that among the Lerins Saints Turianus is reckoned, who most probably never saw that famous island with his own eyes.
[2] To return to the expression of the name, I just said whom today the French call Turiavus, that all the most ancient manuscripts most expressly read Thurianus or Turianus, not Turiavus, such as I have described in my possession from the codices of Vaucelles, Dijon, and Pontigny; which very thing Jacques du Breul, monk of St. Germain, ought to have said, if he said anything to the point, in the Chronicles in the praised Barrali, page 197, where he thus confusedly speaks: The last archbishop of Dol therefore was St. Thurianus, whom, contrary to the most ancient manuscript codices which protest, they wrongly pronounce and write Thurianus, the V being changed into N. Confusedly, I say, for in both places he himself writes Thurianus, and as it seems certain that the ancients everywhere formed Thurianus or Turianus, so today it is received that, the n being changed into v, it is pronounced in French Thuriave, Turiau, or Turiaf. He calls them manuscript codices; we freely follow; and besides those already cited, I adduce the Pratensian manuscript itself, which Barrali followed, likewise almost all the Usuardine ones, which I consulted in great number for the edition, and which all, with the present Roman, Barrali, Surius, Chenu, Robert, the Sammarthani, Le Cointe, and others, most constantly read Turianus or Thurianus. So too it is found in our copy of the Pratensian Usuard, although Castellanus and the recent editor of that codex have read otherwise; whom I will most gladly believe; for to me it is indifferent in which way it be written, these things are said only for this, that those various readings may not seem wonderful to anyone.
[3] he was inscribed in the sacred Fasti by Usuard alone; As regards the cult of St. Turian, in the said edition of Usuard we sufficiently showed beforehand whence this Saint, plainly unknown to the more ancient and contemporary Martyrologists, was first placed by him, just as he alone marked in the sacred Fasti also several others, rendered a little more famous in his time, as is observed there in their proper places. Among them were not a few Saints translated from lesser Britain into nearer France, for fear of the raging barbarians (whatever Breul wrongly cavils against Cenalis), as was again to be said on the first day of this month of July concerning St. Leonorius. The body of St. Turian therefore, brought with the sacred remains of Audoenus, Leutfred, and Agofred to the monastery of St. Germain (of whose translation the Breulian history was given on the 21st of June, volume 4, page 112), was held there in the highest honor, a present remedy against fires, illustrated by not a few miracles, as the Life published by Barrali records at length, which we shall relate below in full. From citing several Martyrologies I forbear, since, the source being exhibited, all the rivulets add nothing of moment. Of almost all the sentence is the same as that of Usuard himself, expressed word for word by the Roman: In lesser Britain, of St. Turian, bishop and confessor, a man of wonderful simplicity and innocence.
[4] with such a eulogy that it is plain no Acts saw him. Moreover from that brief and most common praise of the Saints, "a man of wonderful simplicity and innocence," it is not obscurely conjectured that Usuard knew St. Turian only from a distant fame of sanctity, no Acts of him being as yet published in his time, which if that Martyrologist had seen, he would doubtless have composed a far more illustrious encomium, and would have magnificently proclaimed the Saint not only from simplicity, but from erudition and the gifts of a most holy conversation, from the radiations of divine signs, from the frequency of miracles. Saussay supplied from elsewhere, embracing in a long and, after his manner, inflated discourse many things which why I do not judge to be admitted will appear sufficiently from what is to be said. Hear the beginning: In Normandy, in the monastery of the Cross of St. Audoenus, otherwise the monastery of St. Leufred, of the diocese of Évreux, of St. Thurianus, archbishop of Dol in Armorica and Confessor. Who, as a boy feeding his father's flock, being admonished by a heavenly oracle to leave the flock and betake himself to the little ascetery of Balo, which lies under the monastery of St. Samson, to learn letters, etc. All which things are either opposed to the Acts, or at least not sufficiently conformable to them, as neither is his withdrawal to the aforesaid monastery, where he spent the rest of his life, and was there buried. This among other things he added of truth, that with sacred anniversaries throughout the whole diocese of Paris today the memory of that most holy prelate (Turian) is honored.
[5] For in three editions of the Breviary of that church, which exist among us, The lessons of the Parisian Breviary please more, namely of the year 1584, 1636, and 1680, the Office of that Saint is expressly marked, in the earlier indeed, in which he is called Thurianus or Turianus, with a semi-double rite of nine lessons, but in the last, the name being otherwise polished, with a simple rite with only two lessons, which, as more castigated, I have thought to be described. They have thus: Turiavus, born in Armorica, sought Dol, that at the tomb of St. Samson he might serve God. To bishop Tiarmailus he was so acceptable, for the sweetness of his voice and the integrity of his morals, that he was set by him as abbot to govern the clergy, then taken into the fellowship of his burden and designated successor, he bore the bishopric with great vigilance and firmness of mind. Rivallon, a most powerful man, who had burned the church and monastery of St. Moach and the sacred books, terror being divinely struck into him, he brought to penance, which that he might perform, and expiate the sacrileges committed, God, entreated by the holy pontiff's prayers, granted him a space of seven years. Those laboring with various diseases he restored to health. The only daughter of a certain noble man, while she was being carried to the sepulchre, prayers being poured to Christ together with the clergy and people, he recalled to life. At length, full of virtues, and conspicuous especially for wonderful simplicity and innocence, he rested in the Lord. His body, the Normans laying waste the Gauls, being carried to Paris, was laid in the basilica of St. Vincent. Which being thence brought once and again to the buildings of the city burning with fire, immediately the fire was extinguished. Hence he was in so great honor with the Parisians that, his solemnity being announced through the city and neighboring villages, the people were called to celebrate it.
[6] Not so pleasing are the things which in the old Breviary of Quimper, as those which are inserted in other Offices. once extended through nine short articles, were struck out of the proper of that diocese of the year 1642. Such I judge to have been also those then for the diocese, where, equally as in that of Léon, altars, chapels, and temples erected to the Saint the writers testify; and in the Breviaries of the other churches of Armorican Brittany, in which his annual memory has long been wont to be celebrated: perhaps also in other cathedrals of Gaul. Certainly that the men of Clermont once celebrated a feast of three lessons of blessed Turian, the above-praised Breul in Barrali is witness; but from the mere specimen of them you will easily perceive that they were composed by one who thought it permitted to himself to bring even into the sacred ministries of the Church little fables. For where the Legend itself, whether briefer or more extended, of authority indeed not great, scarcely knows how to distinguish the Saint's certain fatherland, that one recites by memory even the names of his very parents. From the claw the lion: The most blessed Thurianus was in the region of Britain, born in the district of Trecoit (perhaps of Tréguier). But his father, by name Lelian, and his mother Mageen, sprung of a noble race, generous in almsgiving, had been exalted by the mercy of the Lord. I spare the rest, far distant from the more common Legend, and farther from the truth; so that to recount the like there is no need to lose oil and labor: already from other things we have rendered the most celebrated cult of St. Turian sufficiently manifest.
[7] Of his age all things are so uncertain that, whatever various men have divined, Of his age there is vain disputing; but I have laboriously inquired, I find nothing more sincere written than what not long ago in the newest history of Brittany Lobineau noted, volume 1, page 75. After Budoc another bishop of Dol is found, namely St. Thuriavus, but at what time he lived is unknown. All things therefore must be reckoned suspect which have been so confidently defined by some, both concerning his times and concerning the succession in the aforesaid bishopric. John Chenu, in his Chronology of the Bishops of Gaul first sketched, had numbered the Saint as the 14th prelate of the see of Dol in order, thus writing of him: St. Turianus, in the time of Charles the Bald king of Gaul and Solomon king of Brittany, was famous by miracles both living and dead: his relics are celebrated with the greatest honor at Paris in the church of St. Germain-des-Prés on the 13th of July. He sat in the year 841. This roundly enough: but the more cautious who followed him, Claude Robert and the Sammarthani, were content to indicate the name, marking him arbitrarily enough not the 14th, but the 8th in order. Daring greater things than all these, Albert le Grand not only the time in which St. Turian sat, but even the year of his birth about 705, and of his death 749, intrepidly pronounced; whom why Le Cointe in most things followed, himself also determining other things securely enough at the years 717, number 21, 733, number 8, and 749, number 3, I altogether do not understand. Nor does the reckoning of Castellanus received from him please; nor do I know who shone before the Surian editor, that he should mark the year 580. To us it has always seemed better to confess ignorance candidly than, by vain divining, rashly to fabricate chronological series.
[8] nor is his monkhood rightly established, Not unlike these is what others seem to have gathered, I know not whence, namely that St. Turian, the pontifical see being resigned, betook himself to the monastery of La Croix-Saint-Leufroy in Normandy, where he put on the monk's habit under the abbot St. Leutfred: which if it were true, by the Legendary, who so diligently searched all traditions, an example of so great virtue could not have been passed over, and there would consequently be had a sufficiently certain notice of his age, collated with that of Leutfred. But that conjecture is preposterous, resting on no authority at all, which I first found put forth by Breul, in that place cited above in Barrali Salerno, page 197, where in a not large summary he mingles many things which, weighed by right criticism, to say it most gently, either
are found to be of the slightest or of no faith. Hither pertains what, to the words cited above concerning the name of St. Turian, he immediately subjoins: But neither did he end his last days there: for, preferring solitude to the pontifical dignity, he withdrew to the Benedictine monastery of St. Leufred, otherwise called of the Cross of St. Audoenus, and received the habit of religion from Leufred himself. But it was built in Normandy near the village of Cailly, abounding in most excellent cress … There St. Thurianus passed the rest of his life, and at length, famous for sanctity of life and miracles, fell asleep in the Lord. His sepulchre, empty and open, is still seen behind the high altar, with two others likewise open; of which the monks of Leufred assert one to be that of the lord Leufred himself, the other of St. Barsenorius, abbot of the same place: from whom, when I was in their monastery, I learned these things which I write.
[9] by Breul, confounding matters and times. That you may understand these things not rightly arranged by Breul, note, I beseech, that the man there premises the names of the prelates of Dol who enjoyed the title of archbishop or metropolitan, of whom the last are: Gueveneus, Rostoaldus, Harmaëlus, and St. Thurianus, up to the times of Charles the Bald in Gaul, and in Brittany of Solomon, the third of this name, holding the scepters. For then, Athard bishop of Nantes refusing to be any longer subject to the archbishop of Dol, the aforesaid sees, by decree of Nicholas I, were restored to the metropolitan of Tours, and the church of Dol reduced to its former, namely episcopal, state. Behold for you the times of Pope Nicholas I, of Charles the Bald, and of Solomon rightly joined together, with which the last archbishop of Dol, St. Thurianus, was contemporary. The deeds of Nicholas I and Athard of Nantes in that controversy concerning the metropolitan may be seen in compendium related in the Sammarthani at the year 865: and meanwhile, if it please the heavenly ones, the same holy Turian received the habit of religion from St. Leufred, who, as Mabillon testifies, did not prolong his life beyond the year 738. What at last will it be to confound matters and times, if this is not it? Let us confess therefore, as we just now said with Lobineau, that the age of St. Turian is uncertain; but his monkhood, which without doubt Breul also learned from the monks of La Croix-Saint-Leufroy, must be relegated at least to popular little traditions, as Mabillon sufficiently perceived, century 3, part 1, page 583, in the preliminary Observations to the Acts of St. Leutfred.
[10] But indeed the sepulchre of St. Turian is shown empty there by the monks, with others in which lay SS. Barsenorius and Leutfred, Nor was his body translated to Paris from the monastery of St. Leutfred, abbots of the same place. These two do not pertain here, of the latter it was already treated on the 21st of June; the affairs of the other will be discussed on the 13th of September; of St. Turian alone is the question, whom that he was ever buried in that monastery which is now called of the Cross of St. Audoenus, is not persuaded to me from the wavering faith of Breul. But again, from that very monastery the body of St. Turian, with the relics of St. Audoenus, Leutfred, and Agofred, was translated to Paris together, as the history of that translation, which we admitted above inserted in volume 4 of June, most expressly has. That it was there published, I do not indeed deny, and admitted, in that part which regards St. Leutfred; but whether the body of St. Turian was brought to Paris from the aforesaid monastery, was neither there inquired nor examined. That narration the same Breul adorned, with the same faith, I suppose, with which he wove the other heads pertaining to St. Turian, namely from mere supposed tradition, of the empty sepulchre of that Saint found among the monks of La Croix-Saint-Leufroy. Moreover, that the whole matter was suspect to Mabillon, I sufficiently conjecture from this, that he neither dared to ascribe Turian to his own, nor judged that history to be adopted, except in the part pertaining to St. Leutfred, and that so jejunely that he dispatched the whole matter in a few little lines, page 594.
[11] Of the translation of the sacred body of St. Turian from Britain into nearer France, and of the deposition of it made at some time at St. Germain-des-Prés, but from Britain itself, where it is thus far exposed to public veneration, I do not at all doubt: this is not yet proved to me, which Breul says, that it was brought together with the bodies of St. Leufred and others from the same monastery of La Croix-Saint-Leufroy or of the holy Cross of St. Audoenus. Mabillon believes that the relics of St. Leufred and others were laid up, first indeed within the walls of Paris, in the church which is now called of St. Leutfred, then, peace being made, in the monastery of Prés. And to me it is plainly credible that the remains of St. Turian came earlier to Paris, which afterward, peace being made, passed together with those others of La Croix-Saint-Leufroy to St. Germain. Certainly the most ancient writer in the appendix to Aimoin, while he treats of the translation of the aforesaid bodies, asserts that they neither came from the same place, nor in the same year, nor were laid up together, so that most probably they could have been snatched at different times from the fury of the Norman plunderers, in which Breul wrongly reproves Cenalis. But let us now hear the said writer in the appendix to Aimoin in Bosc, in the Parisian history, volume 1, page 524. At that time, Hasting with the Normans still raging, many bodies of Saints were carried from their own places into France. Then also the body of St. Leutfred, carried about by the Normans in certain parts of France here and there, at last together with the bones of the blessed Goffred his brother, and also of St. Thurianus, archbishop of Dol, were translated to the monastery of St. Germain in the suburb of Paris, where, God disposing, they still rest.
[12] most probably in the time of Charles the Bald. We ask at what time it is more probably to be reckoned to have happened, at least concerning the body of St. Turian, for to treat of the others does not pertain here. But we think the chronology of Breul must here again be rejected, when he removes that translation to the times of Charles the Simple, which by what other foundation he establishes than from his mere confusion of matters and times, I by no means perceive: as though from the same place and at the same time those things ought to have been translated which we grant to have been at last brought to the same place. Much greater faith deserves the praised continuator of Aimoin, who, calling Hasting the leader of the Normans, does not compel us to exceed the age of Charles the Bald, since that man by his depredations is well enough known in the history of France from the year 866. I judge therefore that Albert le Grand does not much stray from the truth here, when he says that, on account of the Norman ravages, the body of St. Turian was translated from Britain in the year 878; from whom I only wish those to be withdrawn who, that they may save this, hold that the relics came to Paris while Charles the Bald was living, seasonably enough for Usuard to receive that notice of the Saint, which he might insert into his Martyrology, inscribed to Charles Augustus; for I do not think that the memory of that Saint would have been marked by him, unless on that occasion he had come to the knowledge of him whom he had not found in Ado or elsewhere. It is a conjecture, I do not deny; but so founded in the circumstances of that time that I dare confidently to hold it far to be preferred by sensible men to the whole Breulian history. Let him judge otherwise who will, he will win my thanks if he brings forward more approved things into the midst.
[13] What and what sort of Acts are here given. The Acts of St. Turian, which indeed have thus far been published, are, as we have already said, those which the praised Barrali first took care to have printed, from the manuscript of the several times mentioned monastery of Prés, or, as it pleases others to speak, of St. Corneille of Compiègne, thence, namely at Paris, without doubt he obtained it with the relics of that Saint transmitted to the Lerins on the second-last of August 1529, as the letters prefixed to the Legend itself have. That it is not properly a Life, or a historical narration of the Saint's deeds, but rather a verbose panegyric, is at once manifest to one reading, to whom all the matter was furnished by an older Legend, thus far unpublished, which from the manuscripts of Vaucelles and the Charterhouse of Dijon Pierre-François Chifflet sent long ago to our elders, so often most praised in these Acts; and to which a like other Papebroch described from the manuscript Legend of Pontigny. Far briefer is the discourse there, though also so confused that no marks of times at all can be drawn thence: this too you would call a eulogy rather than a history, arranged, doubtless many centuries after the Saint's death, I know not by whom, perhaps in Britain itself, which a much later monk of Prés obtained thence, as appears from number 25; contriving this one thing, that in more words he might recite the same things a little more floridly, some miracles being added, at what time they happened he nowhere indicates. For the rest, the parents of St. Turian are there too said to have been illustrious; so that I do not see whence the recent French Legendary drew his account, when he reduces him almost to the lowest lot of men. However it be, not a few things are found in that brief Life which you would wish supported by greater authority, especially various prodigies, with which the British Legends everywhere, equally as the Irish, never fail to abound. Of the value let a fair arbiter of things of this kind determine; we shall illustrate, first that briefer, then also the longer continuous narration of Barrali, with necessary notes here and there.
LIFE
From the manuscript of Vaucelles and the Charterhouse of Dijon, dug out by Chifflet, and collated with the Pontigny one.
Turian or Turiavus, Bishop of Dol in Armorican Brittany (S.)
BHL Number: 8341
FROM MANUSCRIPTS.
Turian therefore, archbishop of the church of Dol in lesser Britain, shone forth, sprung from the district containing the monastery, by name Vallon a, As a boy feeding the flock he learns letters, namely the son of both an illustrious parent. But that same monastery lies under the power of the eminent confessor St. Samson, once archbishop of the aforementioned see. Then, while he was still an infant in body, Turian, a vessel of sanctity, but in mind kindled by the Holy Spirit, loving the manly [*] age, left his illustrious parents and his fair inheritance, and for the love of God and of St. Samson set out to Dol b the metropolis, where the same rested with his blessed limbs. Where, when a certain Christian man found the said little boy, he destined him as guardian and herdsman for his calves. What else did this figure but a presage and sign of the future pontificate, which he was to undertake over the Lord's sheep? And so, burning continually to serve the King of ages, not a man, he asked of some cleric that letters should be made for him on a tablet: which, the benign Lord granting, he thereafter, both them and the art named from them, Grammar, most effectively, as a lovely draught, drank up by learning.
[2] Nay, he did not refuse to receive also the ecclesiastical melody, and, known from his singing, is first set over the clergy, having a most elegant voice, and the clearest of his fellow-disciples. And so, when several times his sweet-sounding voice had delighted with the dignity of its clearness the ears of the archbishop, then governing the court of Dol, that pastor, by name Tyarmailus c, chose the little recruit for his adoptive son; and, earnestly loving him, educated him in divine reading, cherished him, endowed him with temporal goods. And in the course of time, contemplating the youth growing in age, and shining with the honor of a good disposition, he set him over his own as abbot
over the clergy, a victim truly living, holy, pleasing to God, who daily built himself a divine temple, chastened with diligent fastings, afflicted with frequent vigils, refreshed with continual almsgiving, fragrant with the assiduous aromas of prayers, especially of the nocturnal: for by day he was given to reading and doctrine. Of wonderful simplicity and innocence, always leaning on an unfailing staff, he so feared God that he neglected nothing of his commandments. Plainly he who sincerely fears the Almighty neglects nothing.
[3] then he is promoted to the bishopric: Great indeed in the kingdom of heaven and in the congregation of the just was he held, who fulfilled by example what he taught by word; what he admonished by sayings, he explained by deeds. In such a consecrated one therefore, as in his own heaven, Christ the King of kings sat, and, miracles being obtained by the merits of his servant, poured them through the diverse bodies of those needing the help of health d. Namely to enlighten the blind, to restore their step to the lame, to cure paralytics, to drive demons from the limbs of the possessed. Meanwhile, when the aforementioned prelate Tyarmailus saw the happy Turian now come to a perfect man, namely brought forward in age and pious morals, for now he had grown old, he ordained him in his stead a supreme priest, that in his stead he might unceasingly discharge the see, power, and preaching of the archbishopric. Him indeed being thus exalted by heavenly consecration, the whole people rejoiced with great joy. For all saw the grace of God to be in him; for by no means by night was he at leisure from prayer, nor by day from preaching. And that the peoples might the more accommodate faith to his sacred admonitions, he shone with miracles; for he animated the dead, and made those bewailing over death glad concerning life. Diseases, offered to his gaze, were all utterly driven off. Likewise to three lacking life it is said to have been restored. Finally, wherever, on account of thirst for water, sending prayers to heaven, he fixed his staff, immediately a fountain flowed forth e.
[4] in which office, excelling in many virtues, he rejoices in a wonderful vision. But on a certain day, while he preached, many peoples standing by, on the days of the Rogations, his eyes lifted to the heights, he saw a window in heaven, and angels of God carrying the ark of the testament of the Lord. Then he himself said to all those surrounding him: Behold I see heaven opened, and angels carrying the ark of God. The Lord himself too, and the benign Jesus sitting on his tribunal. All therefore, both the laymen embarked f and the clergy... g, with one voice giving thanks, glorified God with full mouth and heart, thereafter more abundantly venerating that blessed Turian. And so the same prelate ordered a wooden cross to be figured, and to be set down in that place where he was honored with so conspicuous a vision. Which cross, without doubt, clinging to a great oak planted by the command of the same prelate, remains until today h.
[5] A tyrant, the burner of a certain monastery and of sacred things, Afterward, in the course of the same time, zeal, that is the envy of the devil i, incited a tyrant, by name Riuvallon, to set fire to a certain monastery of the diocese indeed of blessed Turian, distant from the city of Dol about twenty miles. And behold an informer is present, announcing it to the Bishop. On account therefore of the church burned, and the divine books, and at the same time the sacred vessels, and reduced to ashes, moved in mind, he rose with twelve monks on foot, setting out against the tyrant. But they found him in a place which is called Lankafrut. And when the most wicked man had heard that the Saint had come on foot, wondering, he went out to meet him, seized with fear. And bowing himself even to the footsteps of the Pontiff, trembling he says: For what cause has the Lord Archbishop come on foot to us? Then, sharply reproving him of sacrilege: Impious, he said, and most atrocious, why did you burn the monastery of St. Maok k: you have acted as if you crushed the arm of blessed Samson. To this the tyrant: My lord, he said, be not angry with me. I will restore sevenfold, namely for one church I will build seven. Likewise for one codex I will restore seven. Finally for the other things burned I will act likewise, if the Lord shall grant me a long life.
[6] But when his gentle words had pleased the most mild Prelate, he compels to penance and to restitution. he withdrew from him a little with the monks, to pray that divine help be given him, and l counsel of correcting the offender, and that it might be made known m how great a space of life the Lord would give that criminal for restoring the monastery. But when he rose from prayer, all present beholding, St. Michael descended in the likeness of a dove upon the shoulder of the Pontiff. And placing his beak in his ear, he revealed to him that seven years of life were kept for the wicked man. Which the same Saint soon indicated to be given to himself, seven courses of years of life, for the sake of restoring the summits of the monks. Whence therefore Riuvallon, glad enough, asked the blessed man what that bird was sitting upon his shoulder? St. Michael, he said, the Archangel n. Who immediately, upon the stone cross set there, flew from the Pontiff's shoulder, and rested a little upon it. But at length, all beholding and wondering, he ascended the heavens. Penance being at last imposed on Riuvallon, the holy Prelate returned to his chair. The tyrant then, help being taken to himself from the princes of the province, rebuilt sevenfold all the sacred things burned with fire.
[7] Finally in the burning of that monastery no small miracle was shown from heaven. The Gospel saved from the flames, and the death of a fox. For the holy Gospel duly lying upon the altar of the blessed confessor of Christ Maok, while now a globe of fire seized the whole temple, flying passed the yellow tops of the flames. You might then see it circle, going round and round the huge masses of the pyre, as if it sought a place of rest for itself. Yet after the long fervid rolls which the fire-god had stirred up, it pleased the author of all that his salutary mouth, which the Latin speech expresses as "good news," descending, should settle in the garden of the monk-brethren. And behold a fox began suddenly not to learn the evangelical letters, but to chew them. Yet, willing or unwilling, it found in them the knowledge of its own death. Still indeed the dead fox pressed the leaves of the book with its teeth, when the venerable Gospel was found in the garden, upon which whoever thereafter swore a false oath, escaping less the gibbet of death, without delay paid the peril of the rash fox o.
[8] That notable miracle too it is fitting not to omit, but rather to deliver it especially to spiritual ears, A dead girl how the precious soldier of Christ Turian, by devout prayers, recalled from death to life a girl now hastening with alien steps to the tomb [p]. For on a certain day, while the Pontiff Turian preached to many men of diverse order, and copious peoples gathered into one, near the monastery which is called Camfrut, before the stone cross, which stands there anciently in honor of our Lord Jesus Christ, and out of reverence for the glorious Archangel Michael, upon which once from the shoulders of the same Bishop he had descended, as was read above, behold there was being carried the body of a certain noble girl by her parents, and by very many kinsmen, to be buried. And when the blessed bishop Turian had seen her parents weeping, and hearing the tearful groaning of the people, he had compassion, moved with mercy over the bereavement of the parents, because she was their only daughter, he bade the bier stand, and prayed to the Lord, saying:
[9] by his prayers he recalls to life. Lord God almighty Jesus Christ, Son of the living God, who raised the daughter of the ruler of the synagogue in the house of her father; raise also this virgin girl in the sight of this people, that your name may be praised by this generation forever. And when all had answered, Amen, immediately the girl rose sound and unharmed, the Lord granting it through the prayer of blessed bishop Turian: but the name of that girl was Meldoc, and the name of her father Quoidgual. Such a patron therefore is to be entreated by us, to whom God granted so great a grace of raising the dead, that by his prayers, and by his illustrious merits, he may obtain that we be snatched divinely from the death of the soul, and be stamped with the virtues by which one climbs to eternal blessedness, our Lord Jesus Christ being our guide [q].
ANNOTATIONS.
p. What he means by "cloaca" (tomb) the accompanying words explain all too clearly.
q. You see, here of the Saint's death, of its year or day, there is everywhere deep silence; so that it is by no means doubtful that the whole narration, such as it is, was collected from mere popular traditions. Whence therefore did the anonymous monk of Prés draw the third day before the Ides of July in the following Legend? Someone observes that the day of the translation is understood, perhaps of that last one, when the sacred body was deposited at St. Germain: whether in the time of Charles the Simple, let those see who have wished in any way to defend Breul's history.
* Elsewhere "coming."
THE SAME LIFE
more verbosely extended by a monk of Prés; which from Vincent Barrali was inserted into Surius.
Turian or Turiavus, Bishop of Dol in Armorican Brittany (S.)
BHL Number: 8342, from Surius.
THE PROLOGUE OF THE ANONYMOUS.
It was the custom of the ancient writers, that, about to speak of the greatest things, they were busy to admonish at the beginning of the work whither the sequel of their labor tended. He professes in commonplaces, Desiring to follow the footsteps of these, though indeed not with equal step, to the praise of the most blessed priest Thurianus, who, according to the grace which was given him, so labored in the Church, we more inclinedly desire to explain the series of that life, whose deeds, like a shining lily, gleam
with bright works. First therefore, according to the truthful assertion of history, by a most true reasoning we shall lay open his race and fatherland, that no one may wish to doubt the sequel of his life. Therefore the almighty creator of heaven and earth diffused through the whole space of the world the immense flashing lights of the holy Church, radiant with eternal brightness, as the lights of perpetual stars, namely holy men most fully filled with the fruit of the divine work. For now the whole world is filled and overflows with many faithful of God, who, made alive together with the Lord Jesus in newness of life, bearing before them the grace of ablution, have signified to us that the inheritance of God, examined and proved by frequent persecutions, has grown, by the most victorious titles of their blessed labors.
[2] For by the great mystery of his love Christ inserted, among the not-withering little flowers of paradisal perpetual pleasantness, that he is roused to praise St. Thurianus. namely the most holy confessors, who were fathers worthy of God, and mighty in the priesthood of the Pontificate, and by whose most sweet doctrine of discourses the world flourishes today in the faith of God, violets blooming with the splendor of the purple of martyrdom, as a certain wonderful garland, compacted with the varied emblem of virtues. It is adorned, finally, with the flowering amber of the Prophets, the shining gold of the Apostles, the bright gems of the Martyrs, the most-approved silver of the confessors, the byssus and purple of the virgins. Among therefore so many sacred praises of so great Saints, illustrious in eternal memory, mighty in special praise, the happy Thurianus, in the governance of the Church, learned in sacred letters, by a singular authority, as a certain gleaming ray, shines more loftily. For with the most bright light of very many miracles he lit up his whole life, as a certain lamp in the Church, with wonderful splendor a. Of which we desire to elucidate some for the knowledge of posterity, according as the divine dispensation shall have deigned to inspire our mind, lest the splendor of so great a light be beclouded by inert sloth. Therefore, since to just requests the effect of a pious petition is not to be denied, I have thought almost nothing more fitting than to offer spiritual things to the spiritual. On this account, sending back the rudiments of this our study to your paternity b, that with benign grace you may advance our work, and by your most learned judgment deign to strengthen the offices of our labor. These things being so, let us investigate what is consequent in this matter, the omnipotence of the creator of all being our favorer, and the most glorious intercession of the most blessed Pontiff Thurianus, and this same being obtained by your prayers c.
LIFE
Sprung from an illustrious race, From the renowned progeny of most noble parents, the happy offspring, the most blessed Thurianus, arose in lesser Britain, near the monastery called Vallon, which is subject to the power of the Monastery of St. Samson. Which lofty and splendid beacon, not without reason, under the darkness of the western pole, took the beginning of this light d, that afterward, the obscurities being dispersed from the minds cold from the faith of the unbelievers, even to the borders of the Gallic region the rays of the brightness of his virtues might be extended: who now, the providence of the clement and most merciful God preordaining it, rests entombed with fitting honor. Thurianus therefore, a vessel of sanctity, desiring to vow to God the excellent sample of his boyhood, was busy, as far as in him lay, with the etymology of his name dear to Christ. For because he had a name derived from "Thus" (frankincense), which is wont to be burned to God in sacrifice, he burned himself, an odoriferous incense of praise, on the altar of his heart, that, according to the Apostle, he might be a good odor to God in every place e.
[4] his parents being left, Burning indeed with divine ardor, forewarned by the Holy Spirit, as a second Abraham to be, he left his illustrious birth and his own inheritance, setting the portion of his patrimony in heaven, and with happy joy hastening to desert his fatherland, that, free from the contagion of sin, he might more freely offer himself, which he could through divine grace alone: and while here he left earthly things, he acquired heavenly estates. Because, finally, he chose God for himself as the portion of his patrimony, showing that nothing was dearer to him than he; Christ his portion: Christ his perpetual possession. Rightly therefore with Peter the Apostle he could proclaim to Jesus: Behold we have left all things and followed you: deservedly desiring to be an imitator of him who said to his lovers: Do not possess gold nor silver, nor love the things that are in the world. Because therefore to himself to live was Christ and to die gain, with the Apostle he counted the things which had been gains to him as losses for Christ, having no glorying save in the cross of our Lord Jesus Christ. Christ therefore, who is the perfect reward and the sole retribution of those laboring, he is that evangelical hundredfold, which whoever has, has eternal life, which this blessed man merited by a rich traffic, by a happy commerce.
[5] But that we may return to the foregoing, the just Thurianus, showing beforehand let him be a herdsman; that the fear of God is the beginning of wisdom, for his chaste fear, and for his most fervent love of St. Samson, went to Dol the metropolis, where at that time this precious confessor was buried. When he had come thither, a certain Christian man found him as it were wandering, whom, leading with him, he immediately set as guardian of his animals. Joseph the boy also wandered, foreshadowing this one, not as a lost sheep, but by seeking sheep. The blessed Thurianus also wandered, by a foreboding spirit seeking the sheep which he should govern with just moderation, but he did not go astray, because Christ, the true way, led him back by the hand of his piety to the way of rectitude. But that he was destined as guardian of animals, the supernal grace declared that he would be the teacher of the highest pastor and the ruler of faithful souls, as if it were now more openly said to him: Feed the flock of Christ.
[6] After this, the boy Thurianus, now devoted to God, knowing that no one sincerely serving the Almighty can be ensnared by secular actions: but meanwhile instructed in letters, since indeed there is no one, God teaching it, who can duly serve two masters, desired more ardently to serve Christ than the world. He chose namely to be taught in the spiritual game, and, desiring to be joined to the school of Christ, asked of a certain cleric that letters be shown him, because blessed is the man whom the Lord instructs, and teaches him out of his law. But it is good for a man who has begun to bear the yoke from his youth, truth forewarning, that the faithful ought to take his yoke upon himself, which is light and sweet: it is clear therefore that, by the mastery of heavenly doctrine, fed with the bread of wisdom and understanding, and made drunk by the grace of the Holy Spirit, who teaches man knowledge and understanding, in a short space of time he drank up the letters handed him by the master, as if he had drunk a sweet draught. Nay, the rays of heavenly grace so shone in him that he most fully and most effectively commended to his notable memory the skill of the grammatical art. He searched, like a most sagacious sheep, to pluck among the thickets of thorns the pleasant flower of the sweetest grass. But that he might not be held destitute of any art, he did not refuse to take up the harmony of most sweet song, in which he greatly profited with God and men, God, from whom all good things proceed, giving him a most elegant clearness of voice above the rest of the boys his equals.
[7] Hence it came to pass at some time, that while with tinkling strings he elegantly strengthened f the sweet melody of divine songs, and known to the bishop by his singing, with the pleasant modulation of his charming mouth, he not only soothed the ears of the people; but by the sweetness of the delight of his singing delighted the mind of the Archbishop Tiarmailus, then presiding over the church of Dol, with a certain delight amiable to God. On that occasion therefore, nay the Holy Spirit working it, who breathes where he wills, he came to the knowledge of the aforesaid Prelate, that by such acquaintance he who was already dear to Christ might become more acceptable before all the people. Summoning him therefore as a spiritual father, he adopted him as a God-bearing son, whom, earnestly loving, he generously endowed with the comforts of human nature, nourished with carnal food, sufficiently educated in the sacred lessons, that, as the outer man was fed with carnal food, so the inner might be fattened with the life-giving mystery of the divine precepts.
[8] Meanwhile Tiarmailus, seeing the youth Thurianus, with renowned docility of mind, shine daily with the grace of heavenly light, he is set by him over the clergy to be instructed: as one in whom the heap of all virtues was daily piled up by increase, set him over his clergy as abbot after himself, foreknowing that he would be a minister fit enough for this work, forewarned by that spirit which daily cries out in the hearts of the sons of God that God is our father. Tiarmailus could rightly proclaim himself happy for the son of light adopted to himself, the renowned Turianus, whom the sevenfold grace of the Holy Spirit, propping him about on every side, rendered conspicuous by a rich exuberance of virtues. There was in him also virginal modesty, and true innocence and true simplicity, and the queen of virtues, humility, which formed this holy Man, given to all devotion, by what action he should govern himself. Moreover he always studied to follow chastity, knowing that nothing is loftier, nothing more modest than virginity, which rendered him so near to God that he is present to the society of the angels even to the throne of the eternal vision. Because, finally, liberality of mind makes the most generous morals, he bridled overflowing gluttony, cut away all vainglory, repressed unbridled luxury, restrained the appetite of the gullet, avoided serious matters, and was a despiser of all the contagions of this wicked world.
[9] Therefore by such victims let God be feared [*]. Thus, caught by no allurements of this life, he died to the world, that he might live to God, because the mortification of the flesh is the highest prudence; as if he said more openly: But I live now not I, but Christ lives in me. Who, when he forewarned his hearers, lest the deadly darts of the dark enemy should overwhelm them unarmed and empty, led back to the path of virtues and to a good conversion those wandering. in which office illustrious for many virtues, But being made partaker of all who fear God and observe his commandments, he cannot be slothful who keeps the Lord's commandments, he himself could deservedly say that he had stood forth a sharer of those fearing Christ. Thus the most excellent Thurianus, most firmly founded on the true rock, as one who had taken all firmness of faith, the firmament and fullness of substance, established by signs and prodigies that Christ was the God of his faithful. By this game amiable to God and by these spiritual exercises, the excellent Thurianus passed the bounds of his pious youth, until to the increases of a more perfect age he grew up likewise in the works of a more excellent sanctity.
[10] Henceforth it remains to discourse of the greatest and most perfect virtues of this beloved of God, which obtain great force in the speculation of his miracles to those perceiving them. he is designated successor by Tiarmailus, The prelate Tiarmailus, now worn out by happy old age and the longevity of many days, seeing the most illustrious man Thurianus, of most perfect life, ascend daily from virtue to virtue, chose him to be a sharer of his burden and honor. By the favorable conferring therefore of all, he advanced him to the highest grade of the priesthood, appointing him, in preaching, see, and power, in his stead Lord and patron. Which being brought in, the minds of all are cheered with the highest joy, for so great a pastor divinely conferred on them, because he was adorned with the ornaments of all virtues, and confirmed with all zeal for the divine dispositions; just, brave, provident, temperate, who overcame all the assaults of the flesh by the reason of providence.
[11] But being more fully instructed in the heavenly precepts of chastity and simplicity, a pastor perfect in all respects, offering himself daily a spiritual sacrifice acceptable to God, as a true minister of the altar he exhibited himself a holy and irreproachable victim, night and day frequenting prayer with a devout
affection of mind. Moreover, endowed with most sincere sincerity, guiding the reins of a governance pleasing to God, mighty in lineage and faith, most effectively fulfilling the delegated ministry, watchfully watching, he more attentively watched over the flock committed to him. There was in him sufficiency with frugality, irreproachable power, welcome brightness, a cheerfulness worthy of God, having nothing common with the world, claiming to himself nothing of this world, not subject to bodily lusts, not goaded by avarice, not worn by envy, not given to ambition, not troubled by any care of secular affairs. He, set in his fatherland, first despised the insignia of all honors, esteeming those to be the true honors which the divine mastery of prudence had conferred on him. No desires of riches had seized him, but he reckoned those to be the true riches by which he could attain the ornament of the soul, and by which he could know or find his author.
[12] Meanwhile, while the most glorious man of the Lord Thurianus, Growing famous by many signs, as has been said, by such acts, conspicuous in all uprightness of morals, daily adorned his life: God, wishing to make plain to men how greatly with himself he was to be exalted for this summit of glory, made known to all that the prayer of his most benign entreaty was very precious to him. For however many, oppressed by sicknesses and by their kind of disease, had been brought to his presence, immediately, under the invocation of the name of Jesus Christ, they were restored to their former health. Moreover, among the innumerable insignia of his miracles, which the Lord deigned to work through him, he appeared wonderful in the raising of the dead. Finally, it is related by an ancient opinion that at the invocation of the life-giving Trinity he merited to restore to life the bodies of three dead men. Nor is he to be proclaimed unlike the prophet Elijah, whose mouth was made the door of heaven. For often, being asked by whomsoever, he checked the drought of the land, his staff being fixed in the ground with the prayer of the name of the Lord Jesus Christ.
[13] But by evident indications the illustration of signs made plain, he also obtains rain. as the following declare, that the affection of good will is not deprived of its reward with God. For we know a law instituted by God for all the faithful, to keep the days of prayers in Lent before the day of the Resurrection of God, when the blessed Thurianus, irradiated by the splendor of the heavenly presence, with pure and sincere devotion, celebrated the same divine offices. Then, after the wonted manner, to the crowds standing by he brought forth salutary admonitions, overshadowed by the virtue of the Most High. For bearing about the stigmata of the cross of Christ, in heart, mouth, and habit, not for the ostentation of the beholders, but for increasing the growth of the faith of the faithful: he intimated nothing but what the true reckoning of life had persuaded him, asserting that, as long as we are in this body, we are pilgrims from the Lord. Finally, we have not here an abiding city, but we seek a future one, namely the heavenly Jerusalem, which is the mother of us all, which is daily built up of living and elect stones, upon the foundation of the Apostles and Prophets, Christ the highest cornerstone. Amid these things, his eyes lifted to the heights, girt about with the brightness of the divinity, completing the just order of the spiritual office, a wonderful and truly wondrous vision was manifested, from which an illustrious and exceedingly admirable praise arises for us, that both the power of God may be more worthily proclaimed, and we may more evidently approve who that blessed man was.
[14] His wonderful vision. For he saw heaven opened, and the most benign Jesus sitting on the seat of his majesty, and the holy angels carrying the ark of the Testament of God, after the manner of a procession. Truly stupendous and wondrous are the wonders of Christ, who would not be astonished? plainly, I say, wonderful, when it was granted to a man, surrounded by the mass of earth, the accesses of the heavens being unbarred, to behold their secrets, to be equaled with some prophets, and for this to be proclaimed truly most blessed: for what more illustrious, what more luminous can be said, than that a man by his own industry was busy to behold the secrets of heaven? I believe he was teaching, God willing it, through the vision of his beloved servant, that those holy days of gladness, while they are celebrated on earth, are frequented in the heavens by the holy angels, before the sight of the divine majesty. Therefore the God-bearing Thurianus, illumined by the splendor of the true light, set in the contemplation of the heavenly virtues in the order which was prescribed, indicates sagaciously to the sheep surrounding him as their own father and pastor, in what manner God had deigned to show himself to him in the brightness of full and perfect splendor, which no one would say to be a false appearance of blessedness, since it is to be ascribed not to insolent arrogance, but to most pure innocence. For the highest grace declares him most blessed, to whom the heavenly mysteries were laid open, and namely because he beheld his presence in heaven whose love he bore in his heart with a pure and perfect mind. Having therefore known such and so great a virtue of God, they most fully praised the omnipotence of Christ, and thereafter cherished their precious pastor Thurianus with the veneration of the greatest honor. And for the most just remembrance of so lofty a miracle shown by God, a stone cross by the command of the holy Pontiff was raised in the same place, to protest the testifying of the miracles of God to all the coming generation.
[15] The tyrant Rivallon, But indeed, that we may bring forth his illustrious deeds, we ought to investigate loftier works of him: but this account which we are about to relate seems cautiously and carefully to require an understanding of manifest reason, because there is in it a certain profound and wondrous speculation; which whoever shall have heard, let no one wish to disparage it. For the series of the things set forth agrees either with virtue, or with grace, or with a miracle, and for this let it not seem absurd to hearers. By the envy therefore of the devil, by whose craft death entered into the world, whose heavy yoke too was made heavy upon the sons of pride, a certain pestiferous man of the chief men of Britain, using the wanton meaning of his name: for he was called Rivallon, which signifies rebellious and insolent g, struck by the arrow of the devil, delivered to voracious flames a certain monastery situated in the diocese of the most blessed Thurianus, no causes existing. But that monastery was distant from the metropolis of the Britons about twenty miles. When therefore the execrable deed of this monstrous crime was learned from the reporters, the prelate acceptable to God, Thurianus, for the monstrous crime committed, anxious, labored with a fluctuating mind.
[16] But the Blessed man, mindful of the heavenly promises, set in perils and adversities, who had burned the monastery and all the sacred things, most fully consoled himself with the hope which he had drawn from the series of the Scriptures in God, the father of all consolation. O wicked and audacious man! who by insolent madness not only burned the walls of the temple of the holy God, but also the sacred books of the holy Testament, and the very sacred utensils of the holy building he committed to the fires to be burned, being now assigned to the company of those who rejoice when they have done evil and exult in the worst things. Irritated in mind by such a deed, the servant of God Thurianus, twelve monks being taken with him, resolves to hasten to him on a foot expedition, whom they found sitting in the village called Lakafruth. Who, seeing from afar the supreme priest coming on foot, perceiving that the just man was coming to him on account of the crimes perpetrated by him, dismayed in mind, wholly trembled, and, his whole body bowed to the ground, asks why he had come so humble and abject? Soon the most blessed priest, sharply reproving him, and confidently mocking the contrivances of his enterprise: Exasperated (he said) by the excessive ferocity of your cruelty, who, beyond the measure of human reason severe and vehement, did not fear to set fire to the church of St. Maok, and to scatter the ministries of the holy God. So far, finally, does the enormity of your crime excel and stand out, as if you had crushed the arm of holy Samson.
[17] Nevertheless, if you hear me sufficiently, speaking justly, you will repent, by a powerful prayer, because God attenuates the notable man, who is able to change the lowest into the highest, who deigned to promise to his holy members, that is his faithful, saying: He that touches you, as he that touches the pupil of my eye. Therefore do penance, that your crimes may deserve to be blotted out. Soon, convinced by the authority of true reason, the tyrant Rivallon, terrified by the virtue of God, which alone can blunt the venom of pride, professing himself altogether guilty, promises full amendment, fearing the judgment of the Almighty, on account of the wrath of the holy Archbishop Thurianus, about to come upon him. He promises therefore that, if longer spaces of life should succeed, he would sevenfold restore all things burned. Then the excellent soldier of God Thurianus, burning with the ardor of piety, not refusing the humility of his words, his mind being softened, withdrew from him with his monks to pray God that a term of penance be given to that criminal for correcting his depraved works. For the holy man, having the protection of heavenly grace, while he hopes for better things from God, could not be broken by lighter things. By the instance therefore of prayers and the affliction of the body he prays that the secrets of God be manifested to him, and, persisting in prayer, he learned these things by the Lord revealing them.
[18] Finally, the holy prayers being completed, he rose: the most blessed Michael the archangel, wonderful to say and to hear, he brings to penance, all wondering and amazed, unexpectedly settled upon the shoulder of the God-worthy Thurianus in the likeness of a dove. Which no one would wish to doubt, because it is the work of him who makes his angels spirits. For if, faithful, you consider with pure mind the power of the mighty works of God, you will have no hesitation of so great a matter. Finally God did many of his wonderful things, and to his thoughts there is none like him. Whoever therefore you wonder at the secret of so great a matter, so great a mystery of faith, so lofty a work of the divinity, weigh the testimonies of the holy Scriptures, in which lies hidden the fruit of the heavenly mystery, which, lest we seem to bring forth only a wanton opinion, we insert from those holy sayings written, that they may bring corroboration to so great an authority. Under the shadow of the old law we often find that holy angels appeared to the fathers, and especially in the vision of the prophet Daniel, that this most blessed archangel, of whom the treatise is had, very frequently appeared to him. Rightly therefore in the likeness of a dove he appeared to the most illustrious prelate Thurianus, excellently indicating the purity and innocence of his mind, since to Daniel, as we read, he appeared in the likeness of a man, because indeed he was not a man, but had the likeness of a man. For the angelic nature is not so given to corruption as the nature of the human race. On this account this God-bearing man is to be equaled to holy Daniel, who can rightly be called a man of desires, because he was worthy of the love of God, and for his desire merited to hear the secrets of God and to be conscious of things to come.
[19] and to restore all things sevenfold. Now it seems just that we return to the narration from which we above digressed. The prayer being finished, as before said, by the glorious confessor with a glorious prayer, he is consulted by the prelate Rivallon, whom excessive horror, at the miracle beheld, had invaded in his limbs, but again, hope being resumed, he rejoiced in admiration of this virtue, what the wonderful vision was which they themselves beheld. Who, filled with the great sweetness of supernal grace, indicates to them that the holy archangel Michael was sent to him by God, to give him a space of repenting to the term of seven years, and to restore the sacrilegious fires perpetrated by him. Rivallon therefore, made more cheerful, for the paternal benefits conferred on him by God, fully praised his omnipotence, and thenceforth did not cease to venerate with venerable veneration his renowned pastor Thurianus, by whose holy help he had merited salvation. The stone cross we noted above to have been built, for the memory of the deifying vision, by the command of the precious Thurianus,
upon which, all beholding, as if flying, it settled, and afterward returns into heaven to God, who had sent it, Jesus standing at the paternal right hand. Moreover the renowned Thurianus, full of the affection of true mercy, the true minister of God without reproach, inculcating on him the sanctions of penance, returns to his own. But that aforesaid man also did not cease frequently to press on with the pontifical demand, until he put an end to his promises, and, the full help of the fathers being asked of the princes, having become possessed of his vow, restored all things sevenfold according to his promise.
[20] The Gospel saved from the fire, Moreover there yet remains a certain illustrious miracle wrought in the aforesaid fire, which is especially to be regarded by those who, supported by divine authorities, hold that the word of God is to be gnawed by no contradictions of arguments, because he who is a searcher of majesty shall be overwhelmed by it. When therefore the building sacred to God dedicated in honor of St. Moak was consumed, as is aforesaid, by the devouring globes of fire, a codex of the holy Gospel had been placed upon the altar of that basilica. He therefore who once showed to his fearing servant the bush burning not consumed, renewed then too the secret mysteries of his miracles. For, by the impulse of the Spirit of God, the book, flying from the table of Christ, and passing over the horrid heaps of the flames, was rolled in a round circle, as if searching the place of its resting, and soon, not without the amazement and admiration of all the beholders, by a placid descent glided down into the garden of the monk-brethren. The holy Gospel therefore being placed, in the manner aforesaid, in the garden of the monks, a fox, among the other wild beasts an altogether crafty animal, which by frauds seeks its food, and guards its own safety by cunning illusion, finding it lying there, sets about to gnaw it with its mouth.
[21] Which beastly kind is very often in the holy Scriptures set for evil, and the death of the fox gnawing it. as in the Gospel we read that the Lord said of Herod: Go, tell that fox, wishing to show his perfidy, because he was contriving to deliver him to death. Solomon too in the Song of Songs, under the voice of the Church, bids the little foxes to be taken which destroy the vines; signifying the ill-omened society of heretics to be shunned. But the aforesaid fox, while it prefers to gnaw the Gospel, found in it its death rather than its food before its death, plainly indicating that it is absurd and most unjust that anything at all be derogated by the divine strengthenings of the evangelical virtues. And that it might clearly appear to men how great a reverence the words of God ought to be to them, whoever with rash mouth after this dared to swear upon that same codex, immediately by temporal death paid the penalties of his perjury. And deservedly, because, Christ saying, every spirit of blasphemy can be forgiven to men, but he who shall have blasphemed the Holy Spirit, it is not to be forgiven him either in this world or in the future. All therefore who join themselves to the deceitful and fraudulent with a depraved will, according to the royal prophet are the portions of foxes.
[22] But because it was inserted above that by the raising of three dead men A raiser of the dead, this excellent priest Thurianus illustriously ennobled the Almighty: lest we should pass over the insignia of so great an honor undiscussed, we insert one only, which we do not distrust can suffice for the minds of the faithful. Finally, that it is the greatest and most arduous thing to make a lifeless one live, we are forewarned by the evangelical instructions, since we know that the Lord Jesus Christ, as almighty, raised the corpses of many, of whom we read that three only were by him restored to the present light. Thus also to this venerable confessor was the same so great grace bestowed by him. But we desire to set forth the raising of one, wrought by God the author, and gloriously exhibited by the merits of the renowned Thurianus, to the sufficiency of believers.
[23] Therefore, the precious dispenser of the words of the Almighty, Thurianus, being at some time occupied in the administration of the words of God, a girl, now to be buried, near the monastery called in the British tongue Kamfruth, in the place where the stone cross already mentioned is set, a miracle of this kind was wrought, many crowds of peoples standing round him, and of diverse sex and age, and alike intent with unanimous wish on his Evangelizing, it happened that before them a lifeless girl was carried to be buried. She was of the more noble of that place, as it is given to conjecture according to the history: whose father is called Guridgal, but the name of the dead girl was Meldoch. The man of much compassion, full of piety, Thurianus, beholding the groaning of the people and of the parents and kinsmen surrounding the body, and foreseeing their bereavement, since she was their only one, compassionating their grief, as also always toward all the mourning, forewarned those carrying the bier to stand. For although he was already manifoldly exercised in such deeds; yet he by no means trusted to his own strength, but with cautious humility, praying, he takes to himself divine help, and, a prayer being uttered, invoked God, saying:
[24] he recalls to life; Almighty Jesus Christ, Son of the living God; founder and governor of heaven and earth, who, the bonds of death being loosed, broughtest back to life the daughter of the ruler of the synagogue, to the praise and glory of thy glorious name, make this girl live, in the sight of all this people, that thy praiseworthy name may be glorified through all ages of ages. The holy and sacred Thurianus, his prayer acceptable to God being finished, and all the clergy together with the people answering, Amen, obtaining, Christ granting it by his holy merits, the girl rose unharmed, bringing inestimable joy to her parents, and fully lifting up the minds of all who could know these things to praise God. Yet this Saint, for the benefit of so great a gift conferred on him from above, did not succumb to the vice of boasting, nor, having glorying in anything, reckoned that God alone was his glory, according to the Apostolic sentence: He that glories, he says, let him glory in the Lord: for not he who commends himself is praised, but he who is commended by God. This most blessed priest therefore the supernal grace so advanced in a wonderful manner, that, bound with the precious ornament of the beauty of the grace of Christ, he offered his holy life as a norm of living to us.
[25] Finally in him not only shone the grace of good works, and full of good works, but also the grace of inmost purity resplended, and thus he declared to himself the splendid course of this life by the light of virtues. He therefore was busy more inclinedly to increase by daily exercises the increases of heavenly goods, that, the corruptible spoils of the flesh being laid aside, and escaping the laborious servitude of the present age, he might merit to have the glorious rest of things to come. For his blessed mind, exercised by many documents of patience and abstinence, shuddered at this narrow lodging of the body, longing to seize the blessed breadth of the heavenly habitation. Having therefore, this most blessed and ever-to-be-remembered-by-us Thurianus, the confidence of a good conscience, he rejoiced in his last works, knowing that God was always present to him, by whose teaching he understood himself to be freed by his departure from the labors of this life, and awaited the reward of good works and deeds, saying: There is laid up for me a crown of justice which the Lord will render to me. Supported at last by the gift of all virtues, endowed with divine knowledge, he awaited the day of death glad: because where it was thought to be ended, there his perpetual life began to arise, as the Psalmist says: When he shall have given sleep to his beloved, behold the inheritance of the Lord. Who, a man of wonderful simplicity and innocence, attaining the hinge of the highest felicity, as we find in our more ancient but truthful books, on the third day before the Ides of July h deserted this sad world, and, a senator of the heavenly court, entered the palace of heaven to possess it perpetually.
[26] But because in this most harsh condition of human frailty, he dies with a holy end. sometimes dulled by various sicknesses, but never entangled in the miseries of hardships and continual calamities, our frail mortality is dissolved (for amid so many most burning miseries of troubles, by a varied course the life of men is always passed, and on this account, in all these kinds of deaths, it is necessary to be succored by the pious performances of works, and by the entreaties of the Saints): therefore now our special patron Thurianus is to be entreated by us, whose most precious pledges we have merited to possess, and before whose most sacred tomb we are present at the daily office i, that he who, the laborious temptation of carnal trouble being overcome, having obtained the promised glory of perfection, gleams with august radiation, now in heaven, may obtain for us from Christ the reward of eternal light, and make us by his holy merits to be present at the perpetual joys, which in heaven he enjoys without end. Therefore, most blessed Thurianus, dissolve the invisible bonds of our crimes, loose the chain of our wicked conscience, the chain of avarice, the chain of cruelty and pride, relieve the sadness and labors of life. Ask for us by your holy prayer the gift of divine reconciliation, lift up the weak, redeem the captives, snatch away those who are led to death, snatch them by blessed intercession, snatch them by holy grace; snatch them by the subscription of indulgence, and raise them by the gift of your blessing. But this inestimable gift, and this your ineffable grace to us, the merits of our most glorious patron Thurianus obtaining it, we desire to be granted from the fountain of thy most benign piety, O God, who reignest in Trinity forever and ever. Amen.
MIRACLES
wrought at Paris.
Turian or Turiavus, Bishop of Dol in Armorican Brittany (S.)
BHL Number: 8343, from Surius.
It happened in the city of Paris, which it is clear happened for the crime of the depraved citizens dwelling there. A dangerous fire, When finally on a certain night all were held in sleep, the hayloft of a certain very rich man, having caught fire k, emitted such huge flames that the pyre began by the magnitude of the flames to seize the other buildings adjoining that hayloft. The guards of the city therefore, seeing a fire of this kind now seizing almost all the places near them, compelled the citizens as quickly as possible to wail, crying that death was upon them. To whom, rising from sleep, the fire-god did not cease to swell exceedingly by reason of the heap of hay, and to burn, as was said, the neighboring houses. All were equally saddened: they wept that in a small interval they would lose what they had acquired with much labor. For they could not resist the fire, its onset enormously spread by the blowing of the rain-bearing wind. And when they were amid such laments, they began to implore the suffrages of various Saints, that by their intercessions the forces of so great fires might be allayed. But neither would the supernal piety wish to destroy the men beseeching it, and by a counsel, as one may say, divine, they began to invoke more specially the most blessed Thurianus, whom they had known to be adorned with many virtues and miracles.
[28] it is allayed by his relics being brought. The guards therefore of the church of the holy confessor Germanus, with the other monks of the monastery, approaching the altar upon which the limbs of the Archprelate Thurianus rested, began quickly to carry that excellent one, namely holy Thurianus, to the fire. But when they perceived him to have more vigor, there, trusting, they carried the most auspicious Thurianus. But soon the globes of flames began to vanish, as if they had been drenched by innumerable downpours of waters: and thus, gradually increasing, the enormity of the fire was taken away. Which those who before wept, beholding, began, joyful, to render thanks to Christ the Lord, by whose suffrages they had been snatched from the forces of so great fires. There followed him nonetheless a copious multitude of both sexes, namely of men and women and clergy not a little, with candles and crosses, singing, We praise thee, O God, we confess thee to be the Lord. And with all the glory of hymns, they replaced him upon the altar of St. Michael the archangel, which is in the monastery of the holy pontiff Germanus, upon which he lay before. These things being done, each returned to his own, glorifying God who is above all, by whose bounty all things subsist: and the excellent Confessor clearly
by preaching, by whose intervention they are known to have been saved and snatched from the forces of great fires.
[29] Of the feast of St. Turian, To this miracle we have thought it worthy to subscribe another, which in the same city the divine virtue, which is always glorified in his elect, deigned to work for declaring the merit of his Confessor. There was a custom instituted from of old, that on the day preceding the solemnity of the blessed confessor Thurianus, the celebration of the solemnity of the most blessed Confessor should be announced through the city and through the villages adjacent to it, so that all the people, rural work being left, might flow together to ask the suffrages of the divine piety, through the merit of their confessor Thurianus: and that what each could not merit to obtain by his own merits, they might obtain by the pious prayers of the intercessor. But it happened that the ministers, who were the criers of so great a solemnity, had their passage near the church which was being built in that same city in honor of the blessed Stephen the protomartyr; but those who were set over the work, hearing the ringing of the bell, by which the future solemnity was being announced, asked whose was this future festivity that was being foreannounced. And it was answered that the celebration of St. Turian the confessor was being proclaimed. But he who was over the work, holding it unusual to hear a name of this kind, because it sounded as it were something barbarous, holding in contempt what he had heard, said that he would not interrupt his work to go to the celebration of the Saint.
[30] But when certain workmen cried out that it was good for them to be present at the celebrators of so great a solemnity, the violators, the masons, are punished, he threatened them that they would never acquire anything more of gain from that work, if they withdrew from the work and took care to celebrate the solemnity of the Saint. To this presumption and rash threat the divine vengeance was not wanting, for on the following day, when they rashly returned to the work of the aforesaid church, the workmen being disposed below and above the wall which was being built, whatever had been worked before fell down by divine virtue, so that no one went away unpunished. For, the arms of some being broken, the legs of others, the feet of others crushed, all were compelled to confess the merit of God and of St. Turian; whose solemnity because they had despised to celebrate, each was forced to bewail his own misery. But the master, who compelled them to this presumption, his neck broken, rendering up his spirit, received the divine vengeance justly shown upon him.
[31] It is worth the labor to subjoin to this another also: Another fire is allayed. which by divine virtue, through the merit of blessed Thurianus, happened to befall in the same city. The time of the vintage approaching, in the royal cellar, which adjoined the palace, the casks were being repaired, in which was kept the copious supply of wine necessary for the royal tables. But when those casks were being heated for the pitch to be poured over them, from the superfluous material the fire took strong forces, so that the casks themselves were burned, then the cellar, then the fire seized the whole palace. All running together to repress the forces of the fire, the relics of the Saints were brought from the neighboring churches, that by their merit so great a fire might be extinguished, so that the palace might be kept unburned. But almighty God, who always glorifies his Saints, that he might declare the merit of holy Thurianus throughout the wide world, reserved the dignity of this miracle to his presence: for at the asking of those whom the forces of the fire pressed, the brethren from the monastery of St. Germanus the pontiff, in whose church he rests, carrying his very body to the palace, whose destruction the fire threatened, placed on a vehicle, thrust it into the midst of the fire. Soon the forces of the whole fire so failed, as if a wave of a river poured out from above held the whole place which the fire had occupied. Finally we have learned of more miracles of him from others relating them, which, lest they cause the reader weariness, we have deferred to write, setting a welcome compendium to our work.
ANNOTATIONS.
* Or, does he not deserve?