ON VEN. HILDEBURGIS THE WIDOW,
NEAR PONTOISE IN FRANCE.
1115.
PRELIMINARY COMMENTARY.
On the Life, whence, and why it is given here?
Ven. Hildeburgis the Widow, near Pontoise in France.
D. P.
The Pontoise Monastery of S. Martin in Gaul, about which our Henschenius treated more fully on April 8, on the Life of S. Galterius the first Abbot there; numbers as second in governance Theobaud or Theobald; who about the end of the XI century succeeding Galterius, held the governance until the year 1113 sic, should be 1115, according to the Sammarthani. Under this one she put on there the habit of Religion Under Abbot Theobaud given a holier habit, (with the title of nun therefore granted by the Collector of the old Chartulary there) Lady Hildeburgis; and there in good old age she died on the III Nones of June, and was buried in the church of S. Martin: at whose tomb many miracles, with the Lord working, were shown, as the Author of the life says from the same Chartulary chapter 134: from which also it is understood, that she died before the said Abbot: whom when the Sammarthani say died in the year 1114, and from her death famous for miracles, they err for some years necessarily, as will be established from a Charter, which to be signed he was present at least in the year 1116, before which by one year Hildeburgis had died, and so in the year 1115, or the preceding.
[2] This life and the eulogy of Hildeburgis from the same was taken by Louvet, in book 2 of the histories and antiquities of Beauvais chapter 2 §16, as Arthur a Monasterio alleges him in his sacred Gynæceum. But because he had forgotten to add the day of death, she is set forth by someone as a Saint on July 14. Arthur believed it lawful to himself to choose any other one, and so to him it pleased July 14. We have other works of Louvet published in French, even after the said Gynæceum, about the history of Occitania and Aquitaine, whence indication is made to us, that not long before he had written on the matters of Beauvais; but whether he used the title of Saint or Blessed, while the book is not at hand, I cannot divine. Both of those titles being used, Arthur in such things more liberal than is just, does not much move us to ascribe the same to Hildeburgis; nay nor does Louvet himself move us, if he also used one or the other title; but he would be more easily excused, as a layman, and not professionally treating of the Saints, and therefore less than that other obligated to know what in this matter Pope Urban VIII decreed.
[3] We also abstaining from the title of Blessed I indeed judge her never canonized by the Apostolic See, as was done about S. Galterius; nor even that any honor was had annually at her sepulchre as Blessed; but, if any cult fell to her from the Monks or other faithful by lights kindled, votive offerings appended, or by any other reason whatsoever (which the miracles can persuade), that that was continual and bound to no certain day: which then gradually fell into disuse; otherwise sufficient to found the title of Beatitude, even according to the Urbanian decrees, by the benefit of time immemorial. Wherefore we judge it to be abstained from, content to give the Life as we have received it, on this her own day; and we wish that, with the sepulchre now hidden uncovered, ancient veneration be resuscitated; and confirmed with so many new arguments, that what once is rationally able to be presumed to have been done, the Roman Pontiff may approve; and what was lacking, may add; namely the faculty of anniversary commemoration, as Blessed. We give the Life on her own day. She was ignored by Saussay, ignored also by Bucelinus, equally as the earlier founders of the Monastic Fasti other, with the monuments lacking from which they could know her, and not even with the book of Louvet published when they themselves were writing. Wherefore their silence cannot be drawn to prejudice: but the varied fortune of the very monastery will easily excuse the oblivion of an old benefactress.
LIFE
From the old Chartulary of the Monastery of Pontoise.
Brought forth by Luke d'Achery in vol. 2 of Spicilegium.
Ven. Hildeburgis the Widow, near Pontoise in France BHL Number: 3916
FROM THE PONTOISE MS.
[1] In the time when King Philip, a son of King Henry, ruled the reins of the Kingdom of the Franks, there was a certain woman, Nobly born, by name Hidelburgis, sprung from noble lineage in the district of Chartres at the Castle Galardo b. Her father was Hervæus Lord of Castle-Galardo, powerful in riches and honors: but her mother, called Beatrix, herself also of eminent generosity of relationship. Who when she had passed the years of infancy and childhood, with now adolescent age coming on, the noble little maiden, lawfully and honorably, as was worthy, was joined by her parents in matrimony to a generous man enriched with faculties, Robert c of Ivry. and married to Robert of Ivry; Then with appropriate time succeeding she bore three sons; of whom the first was Ascelinus, surnamed Goëllus; the second Wiltinus, both distinguished Knights; the third Robert, distinguished with the Clerical Order. Then the Venerable Matron, keeping what the Apostle says, Honorable marriage to all and the bed immaculate, honorably to her husband kept the faith of marriage; and her body in the highest integrity from the corruption of adultery, and from alien commingling unpolluted, to the Lord, to whom all cleanness and incorruption is pleasing, with His help, preserved. Heb. 13, 4
[2] with him having entered the Becc monastery, Now her said husband Robert, when now he began to grow old, with the grace of God visiting his heart, considering within himself with the Prophet David, that to adhere to God is good, and to place hope in the Lord God; and because the world passes away and the concupiscence thereof; all the delights of this world, and the fugitive honors, and all the deliriums of vanities, which withdraw human hearts from heavenly desire, and draw to infernal torments, he decreed to abandon; and to gather himself to the companies of the holy Monks with persevering mind he resolved. Ps. 72, 28; 1 Jn. 2. Not bearing therefore the procrastination of his desire, he took care to set forth his vow to his venerable wife Hildeburgis, his sons, and intimate friends; by whose counsel, although they tried longer to delay and disturb his proposal, and piously dead, with his house ordered and his things disposed, he sought d the cenobium of Bec; and there made a Monk, in the remaining time of his life religiously and humbly conversing, ended his life; and, as we believe, joined to the assemblies of the holy Monks, about to receive the kingdom of God, entered into sempiternal rest.
[3] But after Robert's death, when then the venerable widow Hildeburgis preferred in her widowhood to keep herself chaste, and to abstain from marriage; her sons and friends, fearing lest, because she was still young, she would not be able to abstain from the society of a man; persuaded her, that she should certainly marry a husband. she is induced to a second marriage by her sons and friends: At whose counsel long and much resisting, she yielded unwilling; fearing that if she should refuse to believe them, some shameful thing might emerge for herself and her sons and parents, from her incontinence. When therefore a certain noble Soldier, gleaming with riches and honors, desired to marry her; on the appointed day he came with great company of Soldiers, that he might receive her as wife. The venerable matron prepared herself, and clothed herself in precious multi-colored garments. But when through a wooden step she was going out of the house, suddenly the wooden step fell down; but as if by miracle impeded and wholly converted, and she falling to the ground, gravely through her whole body, especially
around the hips she was bruised. Wherefore by evident indications noticing herself to have been struck by the Lord with this scourge, and accusing herself wretched and a harlot, she protested that in no way would she any further marry anyone.
[4] But how she lived in the remaining time of her life, how she mortified her body, and with what alms and abstinences, she stays from time to time near monasteries, and holy works she merited the Lord's mercy, we shall somewhat declare as we can. Traversing the monasteries of the holy Monks and Nuns, she sought and received the societies and participations of prayers and benefits, and to them as much as she could expended charity: whence a place of staying near S. Peter e of Chartres, and near S. Mary f of Coulombs, and near S. Mary, of Bec, and near S. Taurinus g of Évreux, and near S. Mary of Ivry, from the inhabitants of those places she sought, and according to her will received. intent on works of charity, At Ivry a hospital house, for the reception of guests, pilgrims, and the poor, from her own and her son Goëllus's property, and an oven she established; for which as much as possible she prepared expenses.
[5] But seeing, on account of frequent wars, which her sons made on their neighbors, that she could not live quietly there; from her son Goëllus the things, which on the confines of the village of Gaudiacum h, which is beside the Oise, by hereditary right she possessed, she asked to be given to her, that securely and quietly there she might be able to live, and from him benignly received. With this obtained she came to Pontoise: but there is there near Pontoise a monastery in honor of S. Martin, especially S. Martin of Pontoise: which at that time Theobaud ruled, Abbot of holy memory. And recognizing the dwelling of that place opportune, she began to frequent it; and was made known to the Abbot and Brothers, and seeking participation of the benefits of the place, according to her will obtained. But afterwards she made a hostel near the said monastery of S. Martin, and a poor little house for her own habitation; in which, because it was contiguous to the monastery, as long as she lived, she stayed. So she loved greatly the place of the monastery of Pontoise, above all houses which she had seen and known; and made from her property within the cloisters of the monastery an infirmary house, and adorned the church with many ornaments, where assuming the habit which until today are preserved in the monastery. If at any time provisions were lacking to the Monks, she according to her power supplied their need. These and other things while still placed in lay habit she did; and when with the habit of religion i she was clothed, she did not cease to do. The Abbot from her own she clothed, and to many Brothers garments she offered.
[6] and leading a most austere life, But how sparing to herself she was, how generous to others, cannot easily be expounded. She tamed her flesh with many tortures, lest it grow insolent and subjugate the spirit, according to the Apostle: Walk in the spirit; and, Make not provision for the flesh in concupiscences. Gal. 5, 16 Rom. 13, 14. But who can hear and easily believe, how many times both through summer and through winter prostrating herself for prayer, she bared her belly and knees, and so adhered to the earth and pavements. This plainly she did for this, that the flesh might grow cold, and not feel the heat of lust. She bore excessive colds, dried up with hunger and thirst, that thy, O Christ, mercy she might obtain: and because she had learned the Psalter in her youth, she chanted the Psalms day and night. With these and other good works the religious nun persisted.
[7] Wishing finally to enlarge the church of S. Martin with revenues, she sought her son Goëllus, and with many prayers beseeched him, that for the salvation of his soul, much good she confers on him: and of his wife, and the souls of his sons and daughters, and of all his ancestors, he would give to the Lord and S. Martin and the Monks of Pontoise in alms his inheritance, which he had at Gaudiacum: which he refused to do: yet because many times she repeated these requests, at length he granted this, that the Monks for the whole life of his mother should have the aforesaid inheritance, and after her decease only for one year. But it happened that, when for one year after the passing of the religious nun the Monks had held this alms, after the end of the year Goëllus reduced it into his power. to which also after death she admonished in dreams her son Goëllus, But on a certain night Goëllus was lying in his bed, and saw himself to be in the church of S. Martin of Pontoise, between the principal altar and k the matutinal, where his mother was performing l the mandatum of three poor, washing their feet; and he himself held the basins with water and a towel, that he might serve his mother. She looking at him, as if furious, was speaking to him saying: Impious thief, why have you snatched from me the alms, which I had given to the servants of God? And she wanted to strike him with a small knife, having a white handle, which she held in her hand, saying: Unless you restore to me my inheritance, by death you shall die. Waking he narrated to his wife what he had seen; and immediately sent a messenger, once who should make the good Abbot Theobald come to him. To him coming Goëllus related what he had seen and heard, and all the inheritance, which he had at Gaudiacum, restored to the said Abbot and the Monks of Pontoise. m All these things firmly granted his wife Elisabeth, and his sons Robert and Wiltinus n, before witnesses produced.
[8] On another occasion appeared to the said Goëllus his mother, and again holding in her hand an empty purse, and she was saying to him, that he should furnish her four pounds of o Dreux money. Which also he did, and sent through his Chaplain Wiltinus to the church of S. Martin, for making the anniversary of his mother: similarly he did in all the years which he survived. He gave also the tithe of his sterlings p, of the revenues which he had in England, in all the days of his life. In these ways the religious nun terrified Goëllus her son, and made him tame, and made him a friend of the church of S. Martin of Pontoise, and of the Monks there serving the Lord.
[9] But Hildeburgis the nun died in good old age, deceased June 3 and honored with miracles. full of days and good works. She died on the third Nones of June, and was buried in the church of B. Martin of Pontoise: at whose tomb q, after her death, many miracles, with the Lord working, were shown, with our Lord Jesus Christ reigning.
ANNOTATIONS D. P.
S. Anselm the Steward, S. Gilbert the Butler, S. Hugh the Constable, S. Guy the Chamberlain, Given through the hand of Stephen the Chancellor.
S. Robert, Bastard Red, son of the same Goëllus. S. Walter of Sparnonus, brother of the same Robert. S. Ingenulf of Salsiacus. S. Hugh Red. S. Goëllus the Hunter. And these things proclaimed William, Chaplain of Ibriacum, who also was present at this gift. This charter was written by the order of the same Goëllus, in the Abbey of Ibriacum, before the Abbot of the same place named Durannus, and Theobald Abbot of Pontoise. Whether it was written before, as is probable, or after the Royal diploma,
not much time could have intervened, and so Theobald must have lived longer than until the year 1114. For in the same Chartulary it is also read thus: When Isabel, of the said Goëllus, conceded the aforesaid alms at Auctum castle (I judge it to be Augum, popularly la ville d'Eu in Normandy) there were present at the same concession William the Chaplain, Garnerus the Major, and two boy hostages, of whom one was called Ormundus, son of Robert Vicedominus de Girberreio; but the other was called Robert, son of Robert Guhui. There was present also Aufridus a servant of the Monks. Finally with the said Goëllus asking and ordering, all were excommunicated by Theobald the Abbot and by the Monks of S. Martin of Pontoise, who should unjustly calumniate this alms, which is written above, or by violence try to take away. So be it. So be it.
p Sterlins are English or Norman money: of which the pound, in the first age, contained 120; in the middle, 480 denarii; but now exceeds 728, in Du Cange in the Glossary at the word libra.
q D. Adrian Charpentier, Prior of Pontoise, from whose hand we received the prenoted Instruments through Dom. Mabillon, asked about this tomb, responded; that it is thought by some to be that one, which at the four corners and in the middle is distinguished from the rest by bronze nails fixed, without any epitaph: but nothing certain is found by him. Why then is it not reverently opened? perhaps about to exhibit something, which to have found one would not repent; and if a leaden tablet has been placed (as often was wont), indicating the name of Hildeburgis; I do not see why with the approbation of his superiors, the body could not be more decently placed, and the former cult renewed.