ON THE HOLY ABBOTS AND CONFESSORS
URSUS AND LEOBATIUS
IN THE TERRITORY OF TOURS.
ABOUT THE YEAR 510.
PRELIMINARY COMMENTARY.
The cult of each, the age, profession.
Ursus, abbot and confessor, in the territory of Tours (St.)
Leobatius, abbot and confessor, in the territory of Tours (St.)
BY THE AUTHOR J. B. S.
Concerning these Saints, whether placed separately or conjointly, that no memory is made in the more ancient, which we call, or classical, Martyrologies of the 9th century recounted in Usuard, nor in Notker, is plain to the eye to one inspecting them: further, that St. Ursus was once marked long before St. Leobatius, Unknown in the ancient Martyrologies, or Leubatius (in French Libesse or Loubace), in the more augmented Usuards of sufficient antiquity, is clear from our edition; where in five codices he is rightly called Ursus, under the same position "at the fort Lucas, or Luchas, or Lochas," which brevity the Florarium too uses; but for Ursus, the name Ursinus crept into Belinus. Nor did Galesinius mark another, when he announces thus: "On this very day, of St. Ursus the confessor, who is celebrated with praise of admirable abstinence and other virtues, many monasteries being built, signs of his sanctity being often divinely given, he departed to the Lord." And these things indeed rightly and according to the mind of St. Gregory of Tours, in his book On the Lives of the Fathers, chapter 18, where, although he names each, yet certainly pursues the deeds of St. Ursus alone, so that the praised Galesinius judged that of Leobatius, there mentioned in passing, no discourse should be made. The name of the Saint himself Maurolyco dislocated, when he thus wrote: "At Castroluca, of St. Urbus the confessor."
[2] To the monastics, Wion, Dorgan, Menard, etc., is owed the announcement of both, which the first conceived not rightly enough, in various Usuardine supplements, in these words: "Likewise of St. Leobatius, abbot of Senaparia in the region of Tours, fellow of St. Ursus, imitator of him in all things"; where he seems to hint at the equality of both. Better did Dorgan distinguish and separate them, in this manner: "Of St. Ursus the abbot, father of many monasteries, famous for the praise of admirable abstinence and other virtues." Then: "Of St. Leobatius the abbot." But again Menard proclaims them companions: "In the territory of Tours, of the holy confessors Ursus and Leobatius, companions." Bucelin I shall shortly meet, when from vol. 1 of the Acts of the Order of St. Benedict (where both, not as alumni of that sacred Order, but as of another institute, are recorded only in the index of those passed over) I shall have prefaced a more distinct notice both of the persons and of the places. Thus it is there read: "Leobatius and Ursus, abbots, the latter of the monastery of Loches, commonly Loches, upon the river Agner or Indre; the former of Senaparia, of the diocese of Tours, are venerated in the Benedictine Martyrology on the 28th of July, and are celebrated by Gregory of Tours, On the Lives of the Fathers, chapter 18. The monastery of Senaparia is now unknown, but the Loches one has been reduced to a priory, subject to the abbey of Beaulieu, commonly Beaulieu, likewise of the diocese of Tours, in which
abbey the same Saints are venerated.
[3] That I may run through the other things which regard the cult by the same, so to speak, in the monastics road, I confess I have wondered why Castellan alone, against all the other Martyrologists whom I have known, marks St. Ursus indeed on this day, but St. Leobatius (whom he calls Leupatius and Leopatius, in French Lubais) on the 25th of January; and, in his universal Martyrology and in his hagiological Vocabulary, expressly noting that he was entombed at Senaparia on the river Agner, today a parochial church, and therefore is there venerated—whom Mabillon so expressly testifies is celebrated in the same place as St. Ursus, namely in the monastery of Beaulieu; not exclusively, however, I think, so that also at Senaparia his solemnity can be held, on whatever day at last, concerning which matter it does not please [me] here to dispute: let St. Leobatius be venerated in both places, let him be venerated also elsewhere, that to me indeed is a matter of indifference. The things which Ferrarius mixed at the 18th of July and this day do not cohere, nor therefore deserve to be observed here. Another thing occurs, that a recent Gallic Legendist would have both recorded by Saussay at the said 18th of July in the Supplement; which indeed cannot be denied, since from the erring Ferrarius it is there thus repeated: "In the territory of Tours, of the holy confessors Ursus and Leuberius, abbots of Loches, whose distinguished actions Gregory of Tours wrote among the Lives of the Fathers."
[4] and by others they are reported. But indeed the natural order demanded that that critic should first inspect the very day on which both Saints are reported by well-nigh all, namely this 28th of July, where Saussay most expressly announces them in these words: "Likewise of St. Ursus the confessor, who, celebrated by St. Gregory of Tours with praise of admirable abstinence and other virtues, and many monasteries being built in Celtic Gaul, full of the interest of grace, departed to the Lord. On the same day, of St. Leobatius, companion and confessor of the same St. Ursus." And these things which have hitherto been said leave no doubt at all concerning the legitimate cult of both, so that place can here be given also to the eulogy of Bucelin, whose beginning I describe: "At the fort Luchas, of St. Ursus, abbot and confessor." The rest is almost taken from Gregory. In Gaul likewise, of blessed Leobatius the abbot, most choice disciple of the aforesaid divine Ursus, and strenuous imitator in all things, who, on account of the signal merits of his life, was placed by his most holy master over the recently founded monastery of Senaparia, and stabilized and as it were consecrated it by the admirable sanctity of his life, etc. It follows that I subjoin some things concerning the age and profession, which, involved in one and the same question, can likewise be discussed by the same labor.
[5] The age is wrongly extended to the year 560, From what was said at number 2 it is sufficiently clear that Mabillon did not acknowledge those Saints as Benedictines, although Trithemius and the other monastics already cited commemorated them among their illustrious men, as it were studiously protracting their life to those times in which it could safely be asserted that the disciples of St. Benedict came into France, so that they refer their death to the year 560 and beyond, nay even devise that they flourished then, whatever Gregory of Tours openly excludes that age, when he most clearly hints that they lived and grew old in the times of Alaric, so that they can be judged scarcely or at least little to have survived that prince, whence the more common opinion today affixes their death to about the year 500, at most 510 (although Cointe at the year 508 seems to wish to build I know not what exception), and this indeed is palpably elicited from the narration of the Tours writer, who speaks not of Saints known to him or contemporary, but of those long dead: but St. Gregory flourished in the year 560, surviving up to the year 594, so that I altogether do not understand by what probable argument Trithemius could hand down that SS. Ursus and Leobatius flourished in the year of the Lord 560, unless led by this reason, that he wished wrongly to claim both for his Order.
[6] But however these things stand, they seem tolerable; nor are they rightly ascribed to the Benedictines, but indeed the things which pseudo-Maximus in Tamayo dreamed are inept, insipid, and absurd. Let us hear his pretty announcement on this day: "At Lugo of the Astures in Spain, of St. Ursus the abbot, who, among our people, heaps of signal virtues being accumulated, and marvelous handfuls of works, went to the Gauls, and, being made companion of St. Leobatius, many monasteries being built and erected, fulfilled the term of his life, a renowned confessor." This unskilled framework of text the arch-trifle-seller polished with notes equally ridiculous, having somehow taken pity on his friend Saussay, as he professes, because he had not read the chronicle of St. M. Maximus of Zaragoza, in which he himself, namely at the year 568, number 11, had found these marvels: "In Spain, at Lugo of the Astures, St. Ursus, the first Benedictine monk there, was companion of holy Leubatius the abbot." As many words, so many pure nonsense, which it has seemed good to recount here for this reason only, that the intolerable audacity of Tamayo may be plain, who dared to infect with soot of this kind even the very text of St. Gregory of Tours, undertaking thus to corrupt the beginning:
[7] "Ursus was an inhabitant of the city of Cahors, from his earliest age religious and devout in the love of God. Having gone forth from that place, much less as Tamayo feigned. he went to Spain, and at Lugo of the Astures, where a Benedictine monastery was built, was the first Benedictine monk there, and, nourished there in the congregation of the other most holy brethren, arrived at the examples of the religious life and the regular institute. Afterward the territory of Bourges…" What more? that he no less confidently substitutes Amalaric for Alaric. And then that he lies that St. Ursus migrated to the Lord about the year of the Lord 580. Finally, lest he might seem too little impudent, he accuses the text of Gregory of error, by his mere arbitrary judgment feigning and refeigning all things; because, he says, "in the time of Alaric the congregation of Benedictine brethren was not yet instituted, and therefore Ursus could by no means in that century play the Benedictine monk, neither in Gaul nor in Spain." Nor indeed did he ever play it; so that therefore those Maximian fabrications had to be routed by the authority of Gregory of Tours, but the venerable text not basely torn up from trifles of this kind. Now receive it whole, only those things being prefaced which are to be observed in it.
[8] And this in the first place, that the aforesaid text was here taken by us from Surius, yet in such a way that we have compared it with the most recent edition of Ruinart, The eulogy from Surius, compared with the edition of Ruinart and from this some things have been restored which seemed to need correction; a few of very small moment being left untouched, although Ruinart read them otherwise, whose annotations we have contracted, culling only those which seemed to conduce to necessary explanation. But this especially to be noted, that concerning the tomb of St. Ursus he testifies in the penultimate annotation in these words: "It is still seen in the church of Loches mentioned above, beside the high altar. But the relics of blessed Ursus the most illustrious Victor Le Bouthillier, prelate of Tours, elevated some years ago." I ask whether he did not translate them into the church of the monastery of Beaulieu? in which abbey Mabillon so expressly asserts that the same Saints are venerated; namely St. Leobatius equally as St. Ursus, so that he seems almost to hint that the sacred relics of both were at this time deposited in that place. But to determine concerning these things is not ready for me, unless I be taught from elsewhere. Behold, then, now:
OF ST. GREGORY OF TOURS, CONCERNING SS. URSUS AND LEOBATIUS
From the Lives of the Fathers, chapter 18.
Ursus, abbot and confessor, in the territory of Tours (St.)
Leobatius, abbot and confessor, in the territory of Tours (St.)
BHL Number: 8454
By Gregory of Tours.
The oracle of the law-giving seer, when it had taken the beginning of speaking from the Beginning, The author's prologue. and had declared that the Lord had stretched out the heavens by the right hand of his majesty, says: "And he made two great luminaries, and the stars, and set them in the firmament of heaven, that they might preside over day and night, that they might shine in the firmament of heaven." Gen. 1. So now too in that heaven of the human mind, as a the authority of the ancients sanctioned, he gave great luminaries, namely Christ and his Church, which shine in the darkness of ignorance, and illuminate the senses of our humility: as John the Evangelist says of the Lord himself: "Because this is the light of the world, who illuminates every man coming into this world." John 1. He placed also in it stars, namely the Patriarchs, Prophets, and Apostles, who either instruct us by their doctrines, or illuminate us by their marvels, as he says in the Gospel: "Because you are the light of the world"; and: "So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven." Matt. 5. For these Apostles are deservedly taken for the whole Church, which, having no wrinkle or spot, subsists undefiled, as the Apostle says: "Because he presented to himself the Church clean, having no spot, or wrinkle, or any such thing." Eph. 5. From the doctrine, then, of these, even b to our times there have been those who in this world, like the radiance of the stars, not only radiant with the light of merits, but also flashing with the greatness of dogmas, illuminated the whole world with the ray of their preaching, going through the several places preaching, and placing monasteries for the divine worship, and teaching men to abstain from secular cares, and, the darkness of concupiscence being left, to follow the true God, through whom all things were made: as the report of faithful brethren marks concerning the abbots Ursus and Leubatius.
[2] Monasteries founded by St. Ursus and his virtues. Ursus, therefore, the abbot, was an inhabitant of the city of Cahors, from his earliest age religious, and devout in the love of God. Having gone forth from that place, he entered the territory of Bourges, and, monasteries being founded at Tauziriacum, Onia, and Pontiniacum c, and provosts distinguished for sanctity d and prudent being established, he came to the territory of Tours to a place which the ancient author instituted to be called Senaparia e, and, an oratory being built, established a monastery, and, the sum of the rule being committed to Leobatius the provost, set up another monastery, which they now call Loches f, situated, namely, upon the river Angere in a recess of the mountain, over which now a fort stands high, called by that name as [was] the monastery. There, a congregation being joined, he determined in his mind not to set out further to another place: but in it with all the congregation to work with his own hands, and to exact his food from the earth in the sweat of his brow: commending this to the brethren among the other gifts of his preachings, that Paul the Apostle says: "Labor g with your hands, that you may have whence you can bestow on those suffering need." Eph. 4; 2 Thess. 3. And this: "Because he who does not labor, let him not eat." But the Lord gave him the grace of healings, so that, the demoniacs being breathed upon, straightway the demons were cast out of the possessed bodies. But also otherwise through him the Lord deigned to work virtues. He was, moreover, abstinent from food and drink, enjoining the monks without ceasing to turn away eye and thought from all luxury.
[3] But while he did these things, and the brethren, the mill
turning by hand, The greed of a certain Goth were grinding wheat for the necessities of food, in order to lessen the labor of the brethren, it seemed good to him to establish a mill in the very channel of the river Angere. And so, stakes being fixed through the river, and heaps of great stones being gathered, he made a weir, and collected the water into a channel, by whose impetus the wheel of the mill began to turn with great rapidity. By this work relieving the labor of the monks, and delegating the care to one of the brethren, the necessary work was fulfilled. But this mill a certain Goth Sichlarius h, who was loved by King Alaric with great love, envious, coveted for the monastery, and said to the Abbot: "Give me this mill i, that it may be under my dominion, and I will repay what you wish." To whom he: "With great labor," he says, "our poverty established this, and now we cannot give it, lest my brethren perish by hunger." But he: "If you wish," he says, "to bestow it with good will, I give thanks: but if not, I will take it away by force, or certainly make another, by whose weir the water being turned back, I will no longer permit your wheel to turn." The Abbot answered: "But you will not do what God will not have willed: for from us you will not receive it at all."
[4] Then Sichlarius, boiling with gall, adapted a similar mill below. he overcomes by his own prayers and those of his people. And when the water, turned back, flooding beneath the wheel of this work, had made a whirlpool, it stopped entirely, nor could turn at all, as it had been accustomed. There came, then, its keeper to the Abbot in the middle (as they say) of the night, he watching in the oratory with the brethren, and said: "Rise, Abbot, entreat the Lord more attentively: for the wheel of the mill has stopped, from the flooding of another's channel, which Sichlarius made." But he, hearing this, at once sent the several brethren to those monasteries which he had established, saying: "Prostrate yourselves in prayer, and let there be for you no other work, until I again direct to you." But he too, not having gone forth from the oratory, entreating the Lord attentively, and awaiting the coming of his mercy, so did for two whole days, and as many nights. The third day now dawning, that monk who had been keeper approached again, announcing that the wheel of his mill was turning according to the former custom with the utmost speed. And the Abbot, having gone forth with the brethren from the oratory, comes to the bank, and, looking toward the mill which Sichlarius had made, does not find it: and coming nearer to the bank, and gazing at the bottom of the channel, received no indication of it, of which not any piece of wood, nor of stone, nor of iron, nor any [*] ever kind of indication could be shown, except what could be conjectured, that in the very place in which it had been built, it was swallowed up by the divine power, and taken from the eyes of men. Then he sent messengers to the brethren, saying: "Rest now from labor, because God has avenged the injury of our brethren."
[5] His death and that of St. Leobatius. Endowed with these and such virtues, the course of his life being consummated, he migrated to the Lord. At whose tomb afterward both demoniacs were healed, and the blind illuminated. But after his death the provosts who were throughout the monasteries received the office of abbots, the bishops bestowing it. But also Leubatius at the monastery of Senaparia, which was within the territory of Tours, is made abbot, persevering in the utmost sanctity and old age; and there he died and was buried.