ON ST. EUSPICIUS CONFESSOR
IN THE MONASTERY OF MICY
NEAR ORLÉANS IN GAUL.
AT THE BEGINNING OF THE 6TH CENTURY.
PRELIMINARY COMMENTARY.
The cult, age, and writers of the Life of the Saint.
Euspicius, in the monastery of Micy near Orléans in Gaul (S.)
BY THE AUTHOR G. C.
The monastery of Micy, distant two French miles from Orléans, which now bears the name of St. Maximin, and in the vernacular is called St. Mesmin de Micy, acknowledges as its founder St. Euspicius, and without doubt venerates his sacred memory every year. St. Euspicius in the monastery of Micy But since Euspicius was first buried in the church of St. Anianus, as is reported in his Acts number 13, the people of Micy lacked the relics of their Founder until the times of Robert king of the Franks; namely when that pious prince restored the church of St. Anianus, consumed by flames, in the year 1029, and convoked many prelates for its dedication. When on that occasion the bodies of the Saints, which meanwhile had rested in the church of St. Martin, were solemnly carried into this new temple, Albert abbot of Micy asked of the King and obtained some. I conjecture that those remains of the sacred body were notable enough, since the people of Micy on account of this reception celebrated in the month of June a peculiar feast, which in their Martyrology, according to Mabillon's testimony, is thus noted: The reception of the relics of St. Euspicius. If anyone desires a further notice of the monastery of Micy, let him consult Charles Saussay in the Annals of the church of Orléans book 3 number 4, or François le Maire, who published the Antiquities of the same diocese and city in French; and in the second part of his history chapter 36 narrates, among other things, how that monastery in the year 1608 was granted to the Feuillant Fathers. Let us meanwhile examine the cult of our Saint.
[2] and he is worshipped in the Calendar of Orléans. Although St. Euspicius is unknown to the ancient Martyrologists, yet other monuments sufficiently attest that public veneration was exhibited to him long ago. First of all the manuscript Calendar of the Saints of Orléans, which I think was transcribed from the Breviary of that church, suggests the following lesson: Euspicius the presbyter, begotten at Verdun of noble parents, living in the territory of Orléans together with his nephew Maximinus, flourished with so great a holiness of life before God and men, that Clovis king of the Franks gave to both the estate of Micy with many other farms in the same territory, that in it they might continually devote themselves to the divine services. There they began to build monastic cells and a basilica, with the help of Eusebius bishop of Orléans, which the same, completed by divine work more quickly than is fit to be believed, consecrated in honor of God and the holy protomartyr Stephen, they asking it. And when Euspicius had there gathered many monks, two years after he had taken care that his nephew Maximinus be promoted to the priesthood, he migrated to the Lord, famous also after death for miracles. Since St. Euspicius according to all the Acts died in the diocese of Orléans, I wonder that Castellan in the universal Martyrology on 14 June, and in the index of the Saints, expressly asserts that he died at Paris. Ferrarius indeed in the general Catalogue announces him on this day also at Paris; but perhaps he wished only to indicate that he is honored in this city on account of notable relics of the sacred body, as he hints in his notes in this manner: He was famous under king Clovis. His body rests in the church of St. Victor, which is of the Canons Regular. Saussay in the Supplement of the Gallican Martyrology on 20 July places the same Saint at Paris. What there is of this matter, we desire to be more fully informed, and we proceed to inquire into the age of the Saint.
[3] The time in which St. Euspicius lived and ceased to live The age of the Saint determined must be gathered approximately from the rebellion of the citizens of Verdun against Clovis, in which he is first mentioned. Cointe in the Annals of the Franks thinks that that defection of the city of Verdun should be consigned to the year 498, because Aimoin places it after the baptism of Clovis, which was conferred on him in the year 495 or 496, and before the Burgundian expedition, accomplished in the year 500. But the said Aimoin, a monk of Fleury, who flourished at the beginning of the 11th century, in the history of the Franks book 1
chapter 17 narrates this matter thus: Against this king (namely Clovis) the citizens of the city of Verdun rebelled. But when the king had walled the city with a siege, and now the applied battering-rams struck the heights of the walls, at the supplication of the holy man Euspicius, then the archpresbyter of that city, they obtained a word of impunity from the prince, and the king received the city. Afterward, when Clovis the king had resolved to go to the city of Orléans, calling the holy Euspicius and his nephew the blessed Maximinus, he ordered that they should follow his journey: on whom he also bestowed the estate of Micy, and, that they and their posterity should possess that place, he confirmed it by his pragmatic. Concerning this pragmatic or diploma we shall presently treat. For the rest, from this argument of Cointe it is not yet plainly established concerning the year of the Verdun siege, since Clovis undertook a double expedition against the Burgundians, and it is uncertain whether the people of Verdun rebelled before the first or the second expedition.
[4] Hugo abbot of Flavigny in the Chronicle, which our Labbe published in the New Library of manuscript books, it is uncertain, postpones the Verdun siege to the Burgundian expedition, and notes another time of this history, when concerning Firminus bishop of Verdun, who died at that time, he thus speaks in the cited volume 1 page 87: But having heard of the defection of the people of Verdun, and thinking that in such matters there should be no procrastination, forces being gathered from every quarter, with a strong military hand he came to that city for the sake of avenging the injury: whose walls he surrounds with a ring of soldiers, builds mounds, levels rough places, and orders whatever was convenient for taking the city, sets guards at the gates, and with great and studious effort prevents anyone from going out safely. At which time Firminus bishop of that city, a man of wonderful sanctity, closed his last day… And he died in the month of December, on the second day, in the year, as far as we can gather, from the Incarnate Lord 504, Anastasius reigning in the 14th year, in the third year of the conversion of Clovis, Atheus vir clarissimus being consul, blessed Pope Symmachus holding the Pontificate at Rome, and the siege being lifted, his most sacred body was buried at the right of the altar of blessed Peter prince of the Apostles, etc. Thou seest here several characteristic notes of time expressed; but these do not agree among themselves: for the fourteenth year of the emperor Anastasius, in which Cethegius or Cethaeus (perhaps here faultily written Atheus) was Consul, falls in the year of Christ 504. But the third year from the conversion of Clovis corresponds to the year of Christ 498 or 499. Therefore from this chronology conflicting with itself nothing certain can be concluded.
[5] nor from the double diploma This chronological difficulty would be not a little diminished, if in the diploma by which Clovis confirms the donation of the estate of Micy the year were expressed. But although a double exemplar of this donation is circulated, yet both lack the year of subscription. Charles Saussay in the Annals of the church of Orléans book 3 number 2, from a manuscript codex which Adam abbot of Micy caused to be compiled in the year 1257, produces the following diploma: In the name of the holy and undivided Trinity, Clovis. Whoever desires to be exalted by the summit of royal dignity, ought deservedly to have before his eyes him by whose grace he is exalted. Let therefore the diligence of all the faithful of the holy Church of God and of ours, both present and future, know that we rejoice to protect and augment the affairs of the church more than all the actions of our life. Whence to all our faithful, namely to all bishops, abbots, counts, envoys, vidames, viscounts, vicars, toll-collectors, centenaries, stewards, or to all, as we said, faithful with a true heart, we will it to be made known, that we, God's most kind providing or assenting clemency, brought the most blessed men Euspicius and his nephew Maximinus, adorned with monastic religion, from the city of Verdun to Orléans, and granted them an estate of our right by the name of Micy, that there both they and those piously adhering to them or succeeding through the courses of years may serve God under the monastic order, and may have our perpetual memorial before God.
[6] of the foundation of Micy We have also added Cambiacum and Latiniacum, that they may have a supplement for their necessities. The course of the Loire, therefore, as far as the land of the aforesaid estate holds on either bank, with all free fishing, and of each ship of salt passing through their water, we give single measures by perpetual right. We superadd, at the request of our faithful, that whoever shall wish to bestow on them anything from the benefice of his own right, in any matter whatsoever a benefice, may have free faculty. We henceforth, by the gift of our largess, for divine love, by our authority, grant to the aforesaid servants of God, with those joined to them by the bond of Christ, their successors, to hold the place already mentioned, that henceforth they may hold the same with all the aforesaid lands, waters, and the woods pertaining to them, the men-servants and maid-servants, or whatever pertains to them or shall seem to pertain, without any impediment, in the present and future time, without any toll or vicariate, God assenting. We have ordered our seal to be affixed below it. No note of time, as thou seest, is here added; and yet Saussay, of the book just cited number 4, is of opinion that this foundation was made about the year 510: but others consign it to the year 504. To me these authors seem to determine that time from mere conjecture, to prove or disprove which I find no solid argument.
[7] Achery in the Spicilegium volume 5 page 303, or in the second impression of that work volume 3 page 307, can be drawn out. exhibits another diploma of the same foundation, which is of the following tenor: Clovis king of the Franks, a man illustrious, to thee venerable old man Euspicius, and to thy Maximinus, that you may be able, and those who shall succeed you in the holy purpose, by your prayers to obtain the divine mercy for our welfare, and that of our beloved consort and children, we grant Micy, and whatever is of our fisc within the channels of the rivers, by holy confarreation and ring we hand over without exception, and offer to be corporeally possessed without tributes, freight-charge, and exaction, whether within or without the Loire and the Loiret, with the oak-wood and the willow-wood and both mills. But thou, holy Eusebius, bishop of the Catholic religion, cherish the old age of Euspicius, favor Maximinus, and render both them and their possessions in thy parish free from all calumny and injury: for they are not to be harmed whom the royal affection accompanies. Do the same, O all you holy bishops of the Catholic religion. You therefore, Euspicius and Maximinus, cease to be strangers among the Franks, and let the possessions which we give in the name of the holy, undivided, equal, and consubstantial Trinity be to you in place of a country in perpetuity. So be it done, as I Clovis have willed. Eusebius the bishop confirmed it. Achery says that he transcribed this instrument of donation from the papers of Jerome Vignier, whose antiquity and authority I know not. Mabillon indeed in the notes to the Life of St. Maximinus prefers this second diploma to the preceding; but our Germon in the learned work on the ancient diplomas of the kings of the Franks shows how uncertain are the instruments of that age. Wherefore the authority of both diplomas, or the choice of one or the other, we leave to the prudent judgment of the reader.
[8] It remains that we here subjoin some things concerning the writers of the Life of Euspicius. Various writers of his Life. Benedict Gonon the Celestine monk, in the Lives of the Fathers of the West book 4 page 217, from a manuscript of the monastery of Ambert, published the Life of St. Euspicius; but wrongly in the title prefixed to the Life he calls him bishop: for he nowhere administered a bishopric, as Cointe rightly observes in the Annals of the Franks at the year of Christ 501 number 5. We have the Acts of St. Euspicius transcribed from a parchment codex of the royal library, which also Mabillon seems to have had before his eyes, since the fragments cited by him plainly agree with our manuscript. An anonymous author wrote them, whose age is unknown. I suspect that an ancient and simpler Life was interpolated by him and adorned with a more verbose phrase: for after narrating the death of St. Euspicius he is so prolix in describing the heavenly court and the felicity of the Blessed, that he easily expends twenty lines on this digression. Wherefore I do not judge it worth the trouble to publish this interpolator in type. The deeds of the same Saint Bertold the monk of Micy inserted into the Acts of St. Maximinus, which in the 9th century he dedicated to Jonas bishop of Orléans, as may be seen in Mabillon in the Appendix to the first Benedictine century page 591. But since Bertold in the poem prefixed to the Acts confesses that he followed the ancient monuments of the earlier Fathers, after our manner we investigate the very source of the Acts. I know not whether we have found it; but at least the anonymous author appears more ancient than the rest, whom Mabillon thinks to have lived in the 7th century, and whom accordingly we reprint here from his edition. To these we subjoin the translation and Miracles published by the same Mabillon, and collated with our manuscript.
ANNOTATA* Otherwise, "to implore."
* that is, communication.
LIFE
BY A VERY ANCIENT ANONYMOUS AUTHOR
From the Acts of St. Maximinus abbot of Micy published by Mabillon in the appendix of the first Benedictine century page 582.
Euspicius, in the monastery of Micy near Orléans in Gaul (S.)
BHL Number: 5815
FROM THE PRINTED SOURCES.
CHAPTER I.
The rebellion of the citizens of Verdun against Clovis, and the king's clemency toward them by the intercession of St. Euspicius.
That the nation of the Franks was most warlike and flourished with strenuous kings, is proved both by ancient histories and by the enlargement of their borders: Clovis king of the Franks besieges Verdun, which nation, extending itself far and wide by divine help, manifestly testifies both the divine benefit imparted to them, and the fortitude of that nation. Further, as I said, since it flourished with most illustrious kings, Clovis among the rest excelled, second to none of the earlier ones, inasmuch as an unconquered virtue adorned him, but therefore unconquered, because his mind was devoted to God: and therefore he was adorned more and strengthened by divine powers than by carnal victories. But since the beginnings of his reign were pressed by manifold incursions, as the wills of many are, which are desirous of changes, and strive to bring destruction or difficulty upon new affairs before they grow strong; very many such were found in his kingdom desirous of such things: but among the rest the citizens of the town of Verdun are said to have meditated defection and rebellion; but the same aforesaid king, thinking that in such matters there should be no procrastination, forces being gathered from every quarter, with a strong military hand came to that city for the sake of avenging the injury. Whose walls he surrounds with a ring of soldiers, builds mounds, levels rough places, and orders whatever was convenient for taking the city, sets guards at the gates, and with great and studious effort provides that no one may go out safely.
[2] At which time the bishop of that city a closed his last day. [whose citizens, the bishop of the city being dead, send St. Euspicius to appease the king,] But the besieged, when, as I said, they were kept shut in, and distrusted their forces, and the firmness of the walls now seemed to yield to the battering-rams and other engines, and, the bishop being dead, no one was thought fit to be found who might suitably plead the prayers of the people before the prince while his anger was hot; all came into one opinion, that they should send the holy man, Euspicius by name, who in that city lived under the title of the presbyterate, and flourished with the most illustrious titles of the virtues, to the prince to lay down the petition and tears of the wretched citizens. But the man, full of God and mercy, not refusing the requests of his citizens, but trusting in him who commanded his disciples, saying: "When you shall stand before kings and presidents, take no thought how or what you shall speak, for it shall be given you in that hour what you shall speak: for it is not you that speak, but the spirit of your father, who speaketh in you," resolved to go to the prince, as was asked, and commended to the Lord the calamity which was now imminent upon his citizens, to be driven away, and at the same time suppliantly prayed that he himself might be in his mouth.
[3] Nor did hope deceive him: for when he had approached the king to entreat for the citizens, who, kindly received and had prostrated himself on the ground before the prince out of zeal for humility, he was reverently ordered by him to rise and to tell the cause of his coming. But he, obeying the command, is said to have used such words to him: Most noble, he said, and most pious of all kings, thy goodness has been proclaimed to nearly the whole world, by which thy goodness I beseech thee to hear me patiently, pleading the prayers of my citizens and supplicating thy clemency. There arose indeed among us the insolence of certain men, which by its wickedness stained the ignorance of many, and raised the foolish insolence of the young. And indeed we are worthy of thy animadversion, nor do we deny it: but I beseech, for the mercy of God, that meanwhile the due punishments of the fault be withdrawn, and clemency be extended to the undeserving. For thou knowest that in a prince the sweetness of mind and sparing liberality avail very much to conciliate the minds of the citizens. For if it is the custom of good princes to war down the proud, it is nevertheless equal also to spare the subjected: nor is our persuasion abhorrent from thy victory: because since thou art the victor of men, thou wilt be a stronger triumpher also of thy own passion, if thou wilt rather exercise the powers of patience than defile thy triumph with the blood of thy citizens.
[4] These things being heard by the king, and the force of the words and the gravity of the Man being perceived, obtains pardon for the rebels, the rigor of his mind began to be softened, and the bitterness of gall to be sweetened, by the divine nod indeed doing this, to whose fortitude monstrous things yield and hard things grow weary. Finally the king was so affected by the divine admonition that he most willingly assented to his petition and granted impunity to even the most guilty, so far that of him the divine Scripture once seemed to have spoken by Solomon: This also, he says, I saw under the sun, wisdom, and I proved it very great: a little city and few men in it, there came against it a great king and besieged it, and built fortifications round about, and the siege was perfected, and there was found in it a poor and wise man, and he freed the city by his wisdom. Therefore, the most blessed man ordering it and holding the king's hand, the bars of the gates of the city were ordered to be drawn back and the gates to be opened; and the clergy also were ordered to come forth, to receive the king with praises and songs worthy of God, whereby they might both show to the prince the worthy homage of their zeal, and offer to the Lord the dance of their own liberation.
[5] And so the king, after, his anger being cooled by his servant, and refuses the offered bishopric of the city; he perceives himself snatched from a monstrous crime, gave thanks to God in the church, and, pardon being given to the citizens by his royal indulgence, turned himself to refresh the bodies according to custom with royal banquets. Indulging in these for two days and wishing to lead the army, refreshed after its labor, likewise to other similar affairs to be attended to, on the third day at last he wished the holy Euspicius to be called to his sight, and admonished, and by admonishing asked, that he should preside with episcopal dignity and honor over the city of which he had been the helper, and which he had snatched from imminent peril. But the Saint, not unmindful of the divine institution, by which it is enjoined: The greater thou art, humble thyself in all things, and thou shalt find grace before God; humbly refused the offered honor, or rather burden, of the priesthood, and, as is to be believed, foreknowing the brevity of his life, which was afterward to be ended, it pleased him to yield, that another might succeed him b. For the posterity of his acts shows this: for when the king could not obtain this from him, namely that he should be made pontiff, he ordered that he should become his companion, until he should come to the city of Orléans. Nor yet did he command this as if from enmity ruling, but rather from devoted love suggesting; since to him the most sweet presence of the Man was a cause of gladness, and his absence likewise was thought a cause of sadness.
[6] but follows the king departing to Orléans. Now therefore about to depart on the morrow, when amid the royal joys he seemed by manifold prayers to obtain from the blessed and aforesaid Man that this should not be troublesome to him, and rejoiced that he had come to his consent; this was demanded of him by way of a reciprocal gift, that by the king's command Maximinus, his nephew, should become the companion of his journey and the staff of his old age, and also the staff of his senile weakness. For he saw in him an inborn docility of goodness, and from boyhood a purity of innocence, and the growing marks of virtue increasing through the days: and therefore whom he saw an equal in virtue, he wished to become continually his companion. Nor in him did he love so much the fellowship of blood as the parity of virtue. For every animal, as the Scripture says, is joined to its like, and man is coupled to his like. But the king most willingly gave his assent to his petition, rejoicing, as one who had taken to himself one, now knew that two were to be taken by the divine gift. He orders, therefore, that both should be joined to his retinue and should always be present to his sight, as the time and matter should dictate. For he was led by an excessive favor toward them, which Christ had put into his heart, that he should grant so great men to us undeserving c.
ANNOTATA.
CHAPTER II.
The liberality of Clovis toward Euspicius who followed him, the foundation of the monastery of Micy, the death and burial of St. Euspicius.
What more? When the oft-mentioned king had set foot away from the town of Verdun, and had ordered affairs worthy of his kingdom throughout the opportune places and cities, Clovis offers a place fit for monastic life to SS. Maximinus and Euspicius, he came to the city of Orléans, the aforesaid men adhering to his retinue. In which city, while he tarried for some little while, on a certain day, while after the manner usual to kings he used more than his wonted cheerfulness, touched by divine instinct, he ordered the holy old man Euspicius, and Maximinus his kinsman as near in virtue as in blood, to be summoned, to whom he also said: It had indeed been of our will, and, as we thought, of the church's advantage, that the city and the people joined to thee by blood should enjoy thee as teacher and leader: but since, our mind suggesting it, we have drawn thee even to these places, perhaps by the divine will operating, we desire thee to choose some place in these parts, in which both thy will and advantage may be satisfied, and through you the future age may receive an advancement of profit: so that both to you contending in this matter the reward may increase, and to us the divinity may be a helper, and those who shall succeed you may take a salutary profit, and hold our continual memorial. It is yours therefore to provide that; but it will be ours to order what is provided.
[8] This indulgence of the holy men being received, they began most diligently to investigate who choose the estate of Micy, which place was convenient for their vows, namely where they might become masters of secrecy, and might obtain the silences ever friendly to the mind. But when they had found what they sought, the divine will favoring, and had been asked by the king concerning this matter; the holy Euspicius, who knew that the day of his last calling was imminent, wished the gift to be ascribed not only to his name, but confirmed under the title of his nephew Maximinus, saying: My lord king, I give thanks first to the divinity, which inclined your sublime affection toward my humility, that thou shouldst deign me with so great honor. And because I am unequal to so great kindness, he will repay thee the return of this benefit who inspired it into thy heart. For I know it to be true which the Holy Spirit said, that The heart of the king is in the hand of God, and whithersoever he will he shall incline it. Nevertheless, because my immense age promises not many years, and the industry and devotion of mind of your servant, my nephew Maximinus, persuades one to hope better things of him, I ask that your liberality grant him the estate of Micy and the small possession which is called Cambiacum, and likewise another which is called Litimiacus, so that while we survive, it may be permitted us to be at leisure for God there with those who shall wish to be joined to our fellowship, the prelate of this city Eusebius helping and favoring us: for there, the king being present, that same Eusebius had been substituted as bishop in the place of the preceding one a.
[9] which the king grants them, These things being heard, the king most willingly assented, and judged that he should give his consent to the requests of the venerable Man. And therefore, the registrars and public notaries being summoned, solemn documents were ordered and drawn up and confirmed b, signs and seals being applied, under the name of blessed Maximinus, that in that same estate of Micy, where old ruined walls presented only the ancient structure, it might be permitted to repair new dwellings for the uses of the servants of Christ, and in them it might be permitted to the servants of God to serve the Lord without any inconvenience. Let him who pleases compare this deed and event of the holy Men with the most blessed Abraham, and let him see in a manner another Abraham and his nephew Lot, exiled from their native soil and their goods left behind, among Abimelech or Pharaoh the kings, and among them enjoying a better honor and endowed with a greater renown than they had before had in their own land.
But the promise of the Savior was also fulfilled to the letter; because those who have left their own things for the Lord shall receive a hundredfold in this life with persecutions, and in the world to come eternal life.
[10] and whose pleasantness is here described. For that same estate which was assigned to them, namely of Micy, is so fitting for the holy monastic Order, that it seems especially (if it can be said) disposed by God for this. For while it is washed on this side and that by the rivers Loire c and Loiret d, it both affords a secret dwelling to the servants of God, and bars access to any importunate persons desiring to thrust themselves in. Further, within the space of its bosom that very island is of a goodness and fertility greater than its size: for it is fruitful of wheat, and yields wine abundant and choice. The variety of gardens, what beauty, what advantage it confers there, who could set forth? Further, the groves, both wild and planted, augment much beauty to that place. And to comprehend its endowments under one, it is the fosterer and mother of all kinds of goods; to which, for the heaping up of delight and grace, the ships bringing sea-commerce from the sea confer very much.
[11] A monastery being built there, These things being thus accomplished, king Clovis commended those venerable Men aforesaid to the prelate Eusebius with the estates above mentioned, that they might enjoy his help, whereby both the place above written might be prepared for the desired office, and from the same holy man and bishop they might receive assistance for accomplishing it. But the king himself, as the business of administering the kingdom requires, turned himself to attend to other things, and left the city. But the most blessed Euspicius with his nephew, not unequal, Maximinus, with the counsel and aid of the pontiff, began with unwearied zeal in the oft-mentioned estate to build dwellings fitting for monks, and likewise, the walls being at once built, erected a church fit for divine worship. For God prospering their undertaking beyond what can be believed, that work was in a short time accomplished, to the dedication of which basilica the aforesaid Men had invited the already-mentioned bishop. But the venerable bishop with the clergy entrusted to him came most devoutly, worthily to God completed the work for which he had come, and consecrated the same basilica in honor of God and St. Stephen the protomartyr. And to adorn the same church with greater grace, on the day of that dedication he consecrated holy Maximinus with the honor of the diaconate, which office being imparted to that place, the bishop with the clergy returned to the city.
[12] But the Saints, persisting in the work begun, in a short time so sprinkled the people with the odor of their religious fame, St. Maximinus becomes a priest, and St. Euspicius dies, that after the manner of a beehive the monastery seemed to receive and send back certain persons coming and returning. And some came to see and hear good things, some returned to narrate the same. But amid these things, when blessed Euspicius panted daily to seize the heavenly things, among the other gifts which he had received from God, this also was conferred on him, that he knew the day of his release from the body, and foretold it to those to whom it was fitting to commit so great a matter. And because to holy Maximinus one thing was still lacking, with which he ought to be distinguished according to the regular sanction, whoever presides over monks, namely the priestly ministry e: blessed Euspicius suppliantly went to the bishop Eusebius, foretold that the time of his calling was not far off, and asked that, while he himself still survived, blessed Maximinus should be promoted to the priestly honor: whose will and petition the kind prelate most lovingly received nor delayed to perform: moreover he superadded the blessing by which the fathers and abbots of monks are wont to be confirmed. And after all this, dwelling two years with his happy nephew Maximinus in the earthly dwelling of his body, having obtained his last day, he migrated to the Lord with happy issue f. Whose not death but migration, as is wont to shake the breasts of mortals, most tenderly affected blessed Maximinus and the brethren dwelling with him.
[13] But the venerable bishop Eusebius, this being learned, touched by the spur of charity and likewise of compassion, whose body, now to be buried, cannot be moved, came from the city to the monastery, to console holy Maximinus and the brethren dwelling with him and mourning, and also to attend to the funeral offices of the blessed man. He came therefore, and most studiously performed what charity commands to be done about such things. But when the bishop began to deliberate concerning the place of burial of the aforesaid Man; it seemed good to his prudent counsel that his body should be translated into the church of the most blessed Anianus g, and placed at the right side of the body of that same most holy man: not doubting it fitting that those whose devotion in the love of Christ was one, should have also a joined and inseparable repose of body. But when it had pleased them that the holy relics should be carried through the midst of the city, and the venerable bishop was present with the clergy likewise devout and the monks shaking their breasts with sobs, and at the same time many troops of diverse kind and condition following, and they had come to the eastern gate of that city, which leads to the monastery of the most holy Anianus, the bearers who carried the most holy bones (wonderful to say) suddenly stood still; and as if fixed by their roots in the earth, remained immovable.
[14] until the captives are freed. The cause of the halting is sought, the impossibility alone of moving is held: but while the bishop's thought is stretched in different directions, and he searches with deep cogitation what needed to be done, at last his understanding is sent back to that which was profitable. For he ordered that those who were held in the custody of the prison and under hard bonds should be loosed; esteeming that it would be pleasing to God that those whom their own iniquity had bound, the illustrious merits of the most blessed Man should loose. Which was also proved true. For as soon as they were freed from the straits and the prisons, at the same moment the power of going was restored to the bearers of the holy body. But let us declare what, in such a deed, besides this which has been said, seemed to be considered. For we know that by the merits and prayers of blessed Anianus the peoples were freed from that same siege of the city h, who were so straitened by their own walls that the city imitated the straits of a prison. And therefore perhaps it pleased the divine counsel to show that the holy men were of equal merit with him, whom, being equal, an equal and familiar burial by an equal miracle joined. What more? The place was reached which the pontiff had wished, the homage of the funeral is fulfilled after the custom.
ANNOTATA.
TRANSLATION
From what was published by Mabillon in the 6th Benedictine century part I, and collated with our manuscript.
Euspicius, in the monastery of Micy near Orléans in Gaul (S.)
BHL Number: 2758
FROM THE PRINTED SOURCES.
It pleases besides to note in writing at what time and by what cause the relics of the most blessed Euspicius were honorably carried from Micy. When Robert king of Gaul orders the church of St. Anianus to be dedicated, In the one thousand and twenty-ninth year of the Incarnation of the Creator of all, our most kind Christ the Savior, in the twelfth Indiction, the basilica of the most excellent confessor Anianus, built over a long space of time, was ordered to be dedicated. To the day of whose consecration, by the glorious king the restorer of that basilica, Robert, in the thirty-third year of his reign a, by imperial command, first of all are summoned the archprelates Leutericus of Sens b, Gauslinus of Bourges c, who is also abbot of Fleury, and Arnulf of Tours d. The presence of these is followed by the prelates Odolric of Orléans e, Theodoric of Chartres f, Bernerius of Meaux g, Rudolph of Senlis h, nor was there wanting also the presence [*] of the venerable Odilo abbot of Cluny i: finally the rector of Micy, father Albert k, whose reverend head whitened with snow marks a specimen of true innocence, ordered by the king, himself too was present with the troop of his monks.
[2] Having therefore now found an opportune time of seeking the relics of blessed Euspicius, [] as a suppliant about to ask he went to the king with his brethren: whose prayers the most noble king, who also, greatly loving the monastery of Micy, enlarged it with the best goods, the very [] chief men of the king favoring, and moreover the most strenuous man, dean of the aforesaid place, lord Tedelinus [], whose greatest benefits appear in the place of Micy, most willingly granted what was asked. But on the morrow of the day of dedication, which is the sixteenth day before the Kalends of July, two brothers, whose names are Laterius [] and Odo, were ordered by the aforesaid most gentle king, and by the already named reverend dean, to open the urn in which the body of the most holy Euspicius had been enclosed [], and with a pall of no less price, with which his holy bones were covered, to uncover it, and to take a part of the relics of the same Saint, as we had requested. And receiving this with the highest joy [], at once, tears springing up, out of piety for their and all our Patron, namely the first pastor of Micy, there raised itself to their sight, as if for the blessing of his sons, his right arm. Which being seen, glad and trembling, they thereupon draw it forth, and as honorably as they can, lay it up where they had prepared.
[3] Then, the sacred relics being covered on both sides [*] and most gratefully carrying with them the part which had been granted to them, which are received by the monks of Micy with great honor. they withdraw, and forthwith send a messenger, that the brethren might meet them with fitting honor far from the monastery. The brethren, obeying the commands, receive with all jubilee the holy relics of their Patron, and thus with praises and with worthy honor, as much as is granted to mortals, they come to the church, and devoutly render immense thanks to almighty God for the granted desire of this benefit, to the praise and glory of the name of Christ, to whom, with the Father and the Holy Spirit, is eternal honor, equal glory through all ages of ages. Amen.
ANNOTATA.
* there is added, "with the highest reverence of speech."
* by lot Ratus abbot of Micy obtains certain relics of St. Euspicius. Otherwise, in place of Albertus/Nactus.
* Otherwise, "of him."
* Otherwise, Tedelmus.
* Otherwise, Laterius.
* Otherwise, "shut up."
* Otherwise, "completing."
* Otherwise, "holy."
MIRACLES
From the 6th Benedictine century in Mabillon part I, pages 314 and 315.
Euspicius, in the monastery of Micy near Orléans in Gaul (S.)
BHL Number: 2759
FROM THE PRINTED SOURCES.
Because the glory of the Saints is the more enlarged and increased, the more widely, being diffused, it is propagated; Andrew abbot of Micy, lest we should seem to envy rather than to delight in their virtues, if whatever was laudably done by them should through negligence be buried by time and pressed under a bushel: the things which, recently done and under the eyes of all, worthy of all praise, the clemency of the Savior conferred on his faithful through his most glorious confessor Euspicius, the very universality of them compels to be bound with immortal letters. Taking therefore our beginning from the father of that place where these things were done, Andrew a, the marvelous things which we know to have happened under him and in him, we indulge not so much the elegant sobriety of words as truth. For he was afflicted, in the lower groin and nearer to peril, with a certain deadly tumor, which, protruding little by little more violently, as if that disease strove to subject the whole groin to itself.
[2] the help of St. Euspicius being implored, he is freed from a dangerous tumor, Infested, I say, with such an inconvenience, on the very solemn day of the Lord's Ascension, leaning on the hands of the attending brethren, he came to the church; and the solemnities of the Masses being finished after the custom, when the force of the disease incessantly grew stronger, so that even a light touch offended him as he shrank from it, and all the art of the physicians was perishing in vain, at last a salutary counsel settled in his mind, no longer to implore the help or work of human skill, but to commend himself wholly to the divine power by the intercessions of the most holy confessor Euspicius; conceiving a sure hope that he could be restored to the quickest health, if he might deserve the wound of his pain to be touched by the divine medicine. At his pious petition, therefore, there is brought forth that incomparable treasure of ours, the right hand of the most blessed Euspicius, strengthened by the protection of whose cross, he orders the place where the disease had more strongly poured itself in to be anointed by the sacred touch. And now secure of his health, on that very day, while, his weary limbs being somewhat mitigated of pain, refreshing them with the desired rest, he slept the more deeply, the tumor is suddenly dissolved, the stretched skin is loosened, the pain is shut out: and what of corruption had lain hidden within, by an excessive flux awakens the very sleeper, and he perceives that what he had by faith presumed is fulfilled, the effect following. So at last, having obtained most full health, he rendered to God and to his intercessor blessed Euspicius due and innumerable thanks.
[3] There was a certain poor woman, an inhabitant of that village over which the monastery of Micy is preeminent, and by his intercession who, although slender and abject in fortune, yet conspicuous to herself by the fecundity of a not-grudging nature, having received a son by childbirth, consoled the sadness of an adverse fortune, and delighted in him as in all riches. Whose sedulous nurse, when she loved him most tenderly with maternal affections, and by that one pledge tempered the infamy of a laughable b poverty; when he now grew up to fuller and more capacious years, to the heaping-up of unhappiness, a more clouded fortune adding, for the advancement of the defrauded offspring, by the infestation of the fraudulent enemy the tongue of the little infant, which already had received the full and perfect faculty of speaking, was lulled by the torpor of silence. By which misfortune the mother, not moderately moved, the only remedy which she could apply to this evil, in the streets through the company of his coevals dragged, mourning, her son subjected to the affliction of silence: that if perchance he were dumb on purpose, his tongue, invited by the conversations of like boys, might more easily be loosed.
[4] the dumb boy recovers his speech. But when in no way a voice, but only laughter, could be extorted, she perceives that the cause was not of voluntary silence, but of impossibility; and now hopeless and lying prostrate in mind, hesitating and ignorant what to do, at last acquiescing in the pious suggestions of those who condoled, exceedingly anxious, for obtaining the clemency of the Savior, she hastened the more eagerly to the aforementioned relics of the most glorious confessor Euspicius. For to the mother solicitous for the health of her son, even speed itself was death. She asks therefore, a suppliant and devout, that what the enemy had inflicted by a hidden wound might be redeemed by the merits and prayers of the Saint. When therefore that speechless little infant, having kissed the right hand, had tasted the wine which the blessed relics had consecrated by their immersion, now his tongue, quivering and little by little in a certain stupendous manner loosed to the expression of some word, before the mother going out with the boy passed the enclosures of the monastery, fully performed the office which it had lost.